11.
The Chapter on Portions
1.
The Discourse on Portions
103. At Sāvatthī. "Monks, there are these four ends. Which four? The end of identity, the end of the origin of identity, the end of the cessation of identity, the end of the practice leading to the cessation of identity. And what, monks, is the end of identity? It should be said: the five aggregates of clinging. Which five? That is: the aggregate of clinging to matter, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to activities, the aggregate of clinging to consciousness - this is called, monks, the end of identity."
"And what, monks, is the end of the origin of identity? It is this craving which leads to rebirth, accompanied by delight and lust, finding delight here and there, as follows - sensual craving, craving for existence, craving for non-existence. This is called, monks, the end of the origin of identity.
"And what, monks, is the end of the cessation of identity? That which is the complete fading away and cessation of that very craving without remainder, the giving up, the relinquishment, the freedom, the non-attachment - this is called, monks, the end of the cessation of identity.
"And what, monks, is the end of the practice leading to the cessation of identity? It is just this noble eightfold path. That is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is called, monks, the end of the practice leading to the cessation of identity. These, monks, are the four ends." The first.
2.
The Discourse on Suffering
104. At Sāvatthī. "I will teach you, monks, suffering and the origin of suffering and the cessation of suffering and the practice leading to the cessation of suffering. Listen to that. And what, monks, is suffering? It should be said: the five aggregates of clinging. Which five? That is: the aggregate of clinging to matter, etc. the aggregate of clinging to consciousness. This is called, monks, suffering. And what, monks, is the origin of suffering? It is this craving which leads to rebirth, etc. sensual craving, craving for existence, craving for non-existence - this is called, monks, the origin of suffering. And what, monks, is the cessation of suffering? That which is the complete fading away and cessation of that very craving without remainder, the giving up, the relinquishment, the freedom, the non-attachment - this is called, monks, the cessation of suffering. And what, monks, is the practice leading to the cessation of suffering? It is just this noble eightfold path. That is: right view, etc. right concentration. This is called, monks, the practice leading to the cessation of suffering." The second.
3.
The Discourse on Identity
105. At Sāvatthī. "I will teach you, monks, identity and the origin of identity and the cessation of identity and the practice leading to the cessation of identity. Listen to that. And what, monks, is identity? It should be said: the five aggregates of clinging. Which five? That is: the aggregate of clinging to matter, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to activities, the aggregate of clinging to consciousness. This is called, monks, identity. And what, monks, is the origin of identity? It is this craving which leads to rebirth, etc. sensual craving, craving for existence, craving for non-existence - this is called, monks, the origin of identity. And what, monks, is the cessation of identity? That which is of that very craving, etc. this is called, monks, the cessation of identity. And what, monks, is the practice leading to the cessation of identity? It is just this noble eightfold path. That is: right view, etc. right concentration. This is called, monks, the practice leading to the cessation of identity." The third.
4.
The Discourse on What is to be Fully Understood
106. At Sāvatthī. "I will teach you, monks, the phenomena to be fully understood, full understanding, and the person who has fully understood. Listen to that. And what, monks, are the phenomena to be fully understood? Materiality, monks, is a phenomenon to be fully understood. Feeling... etc. perception... activities... consciousness is a phenomenon to be fully understood. These are called, monks, the phenomena to be fully understood. And what, monks, is full understanding? The elimination of lust, the elimination of hate, the elimination of delusion - this is called, monks, full understanding. And what, monks, is the person who has fully understood? 'A Worthy One' should be said. This venerable one of such a name and such a clan - this is called, monks, the person who has fully understood." The fourth.
5.
The Discourse on Ascetics
107. At Sāvatthī. "These are the five aggregates of clinging, monks. Which five? That is: the aggregate of clinging to matter, etc. the aggregate of clinging to consciousness. Whatever ascetics or brahmins, monks, who do not understand as it really is the gratification, danger, and escape of these five aggregates of clinging, etc. they understand, they dwell having attained, having realised by direct knowledge themselves." The fifth.
6.
The Second Discourse on the Ascetic
108. At Sāvatthī. "These are the five aggregates of clinging, monks. Which five? That is: the aggregate of clinging to matter, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to activities, the aggregate of clinging to consciousness. Whatever ascetics or brahmins, monks, who do not understand as it really is the origin, passing away, gratification, danger, and escape of these five aggregates of clinging, etc. they understand, they dwell having attained, having realised by direct knowledge themselves." The sixth.
7.
The Discourse on the Stream-Enterer
109. At Sāvatthī. "These are the five aggregates of clinging, monks. Which five? That is: the aggregate of clinging to matter, etc. the aggregate of clinging to consciousness. Since, monks, a noble disciple understands as it really is the origin, passing away, gratification, danger, and escape of these five aggregates of clinging. This is called, monks, a noble disciple who is a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment." The seventh.
8.
The Discourse on the Worthy One
110. At Sāvatthī. "These are the five aggregates of clinging, monks. Which five? That is: the aggregate of clinging to matter, etc. the aggregate of clinging to consciousness. Since, monks, a monk, having understood as it really is the origin, passing away, gratification, danger, and escape of these five aggregates of clinging, is liberated by non-clinging. This is called, monks, a monk who is a Worthy One, one who has eliminated the mental corruptions, one who has lived the holy life, one who has done what was to be done, one who has laid down the burden, one who has attained his own welfare, one who has completely destroyed the fetter of becoming, one completely liberated through final knowledge." The eighth.
9.
The Discourse on the Abandoning of Desire
111. At Sāvatthī. "Monks, whatever desire, whatever lust, whatever delight, whatever craving there is for matter, abandon that. Thus that matter will be abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. In feeling, etc. in perception, in activities, whatever desire, whatever lust, whatever delight, whatever craving there is for consciousness, abandon that. Thus that consciousness will be abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future." The ninth.
10.
The Second Discourse on the Abandoning of Desire
112. At Sāvatthī. "Monks, whatever desire, whatever lust, whatever delight, whatever craving, whatever involvements and clingings, mental standpoints, adherences and underlying tendencies there are for matter, abandon them. Thus that matter will be abandoned, its root cut off, etc. in feeling, etc. in perception, whatever desire there is for activities, etc. Thus those activities will be abandoned, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Whatever desire, whatever lust, whatever delight, whatever craving, whatever involvements and clingings, mental standpoints, adherences and underlying tendencies there are for consciousness, abandon them. Thus that consciousness will be abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future." The tenth.
The Chapter on Extremes is the eleventh.
Its summary:
Stream-Enterer and Worthy One, and two on Abandoning Desire.