5.
The Chapter on Being Yourselves as an Island
1.
The Discourse on Being Yourselves as an Island
43. At Sāvatthī. "Monks, dwell having yourselves as an island, having yourselves as a refuge, with no other refuge, having the Teaching as an island, having the Teaching as a refuge, with no other refuge. For those dwelling having yourselves as an island, having yourselves as a refuge, with no other refuge, having the Teaching as an island, having the Teaching as a refuge, with no other refuge, the source should be investigated. What gives birth to sorrow, lamentation, suffering, displeasure and anguish, what is their production?"
"And what, monks, gives birth to sorrow, lamentation, suffering, displeasure and anguish, what is their production? Here, monks, an ignorant worldling, who does not see the noble ones, who is not skilled in the noble teaching, who is undisciplined in the noble teaching, who does not see good persons, who is not skilled in the teaching of good persons, who is undisciplined in the teaching of good persons, regards matter as self, or self as possessing matter; or matter as in self, or self as in matter. That matter of his changes, and becomes otherwise. Due to the change and alteration of matter, there arise sorrow, lamentation, suffering, displeasure, and anguish. He regards feeling as self, or self as possessing feeling; or feeling as in self, or self as in feeling. That feeling of his changes, and becomes otherwise. Due to the change and alteration of feeling, there arise sorrow, lamentation, suffering, displeasure, and anguish. He regards perception as self... He regards activities as self... He regards consciousness as self, or self as possessing consciousness; or consciousness as in self, or self as in consciousness. That consciousness of his changes, and becomes otherwise. From the change and alteration of consciousness, there arise for him sorrow, lamentation, suffering, displeasure and anguish.
"But having understood the impermanence of matter, its change, fading away and cessation, seeing as it really is with right wisdom thus: 'Both formerly and now, all matter is impermanent, suffering, subject to change' - whatever sorrow, lamentation, suffering, displeasure and anguish there are, they are abandoned. With their abandoning, he is not agitated; not being agitated, he dwells in happiness; a monk dwelling in happiness is called 'one quenched in that respect'. But having understood the impermanence of feeling, its change, fading away and cessation, seeing as it really is with right wisdom thus: 'Both formerly and now, all feeling is impermanent, suffering, subject to change' - whatever sorrow, lamentation, suffering, displeasure and anguish there are, they are abandoned. With their abandoning, he is not agitated; not being agitated, he dwells in happiness; a monk dwelling in happiness is called 'one quenched in that respect'. Of perception... But having understood the impermanence of activities, their change, fading away and cessation, seeing as it really is with right wisdom thus: 'Both formerly and now, all activities are impermanent, suffering, subject to change' - whatever sorrow, lamentation, suffering, displeasure and anguish there are, they are abandoned. With their abandoning, he is not agitated; not being agitated, he dwells in happiness; a monk dwelling in happiness is called 'one quenched in that respect'. But having understood the impermanence of consciousness, its change, fading away and cessation, seeing as it really is with right wisdom thus: 'Both formerly and now, all consciousness is impermanent, suffering, subject to change' - whatever sorrow, lamentation, suffering, displeasure and anguish there are, they are abandoned. With their abandoning, he is not agitated; not being agitated, he dwells in happiness; a monk dwelling in happiness is called 'one quenched in that respect'." The first.
2.
The Discourse on Practice
44. At Sāvatthī. "I will teach you, monks, the practice leading to the arising of identity and the practice leading to the cessation of identity. Listen to that. And what, monks, is the practice leading to the arising of identity? Here, monks, an ignorant worldling, who does not see the noble ones, who is not skilled in the noble teaching, who is undisciplined in the noble teaching, who does not see good persons, who is not skilled in the teaching of good persons, who is undisciplined in the teaching of good persons, regards matter as self, or self as possessing matter; or matter as in self, or self as in matter. Feeling as self... perception... activities... He regards consciousness as self, or self as possessing consciousness; or consciousness as in self, or self as in consciousness. This is called, monks, 'the practice leading to the arising of identity, the practice leading to the arising of identity.' Thus indeed, monks, it is called 'the way of regarding leading to the arising of suffering.' This is the meaning here.
And what, monks, is the practice leading to the cessation of identity? Here, monks, a learned noble disciple, who sees the noble ones, who is skilled in the noble teaching, who is well disciplined in the noble teaching, who sees good persons, who is skilled in the teaching of good persons, who is well disciplined in the teaching of good persons, does not regard matter as self, nor self as possessing matter; nor matter as in self, nor self as in matter. Not feeling as self... not perception... not activities... He does not regard consciousness as self, nor self as possessing consciousness; nor consciousness as in self, nor self as in consciousness. This is called, monks, 'the practice leading to the cessation of identity, the practice leading to the cessation of identity.' Thus indeed, monks, it is called 'the way of regarding leading to the cessation of suffering.' This is the meaning here. The second.
3.
The Discourse on Impermanence
45. At Sāvatthī. "Materiality, monks, is impermanent. What is impermanent, that is suffering; what is suffering, that is non-self; what is non-self, that - 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom. For one seeing thus as it really is with right wisdom, the mind becomes dispassionate and becomes liberated from the mental corruptions by non-clinging. Feeling is impermanent, etc. perception... activities... consciousness is impermanent. What is impermanent, that is suffering; what is suffering, that is non-self; what is non-self, that - 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom. For one seeing thus as it really is with right wisdom, the mind becomes dispassionate and becomes liberated from the mental corruptions by non-clinging. If, monks, a monk's mind is dispassionate and liberated from the material element by non-clinging from the mental corruptions, from the element of feeling, etc. from the element of perception, etc. from the element of activities, etc. if, monks, a monk's mind is dispassionate and liberated from the consciousness element by non-clinging from the mental corruptions. Being liberated, it is stable. Being stable, it is content. Being content, he is not agitated. Not being agitated, he personally attains final nibbāna. He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.'" The third.
4.
The Second Discourse on Impermanence
46. At Sāvatthī. "Materiality, monks, is impermanent. What is impermanent, that is suffering; what is suffering, that is non-self; what is non-self, that - 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom. Feeling is impermanent, etc. Perception is impermanent, Activities are impermanent, consciousness is impermanent. What is impermanent, that is suffering; what is suffering, that is non-self; what is non-self, that - 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom."
"For one seeing thus as it really is with right wisdom, views about the past do not arise. When views about the past are absent, views about the future do not arise. When views about the future are absent, obstinate adherence does not arise. When obstinate adherence is absent, in materiality, etc. in feeling, etc. in perception, in activities, in consciousness, the mind becomes dispassionate and becomes liberated from the mental corruptions by non-clinging. Being liberated, it is stable. Being stable, it is content. Being content, he is not agitated. Not being agitated, he personally attains final nibbāna. He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.'" The fourth.
5.
The Discourse on Way of Regarding
47. At Sāvatthī. "Whatever ascetics or brahmins, monks, who regarding self in various ways, all of them regard the five aggregates of clinging, or one or other of them. Which five? Here, monks, an ignorant worldling, who does not see the noble ones, who is not skilled in the noble teaching, who is undisciplined in the noble teaching, who does not see good persons, who is not skilled in the teaching of good persons, who is undisciplined in the teaching of good persons, regards matter as self, or self as possessing matter; or matter as in self, or self as in matter. Feeling... perception... activities... He regards consciousness as self, or self as possessing consciousness; or consciousness as in self, or self as in consciousness."
"Thus this way of regarding and 'I am' has not departed from him. But when 'I am', monks, has not departed, there is a descent of the five faculties - the eye-faculty, the ear-faculty, the nose-faculty, the tongue-faculty, the body-faculty. There is, monks, mind, there are mental phenomena, there is the ignorance element. For an ignorant worldling, monks, touched by feeling born of contact with ignorance, 'I am' occurs to him; 'I am this' occurs to him; 'I shall be' occurs to him; 'I shall not be' occurs to him; 'I shall be material' occurs to him; 'I shall be formless' occurs to him; 'I shall be percipient' occurs to him; 'I shall be non-percipient' occurs to him; 'I shall be neither percipient nor non-percipient' occurs to him."
"The five faculties, monks, remain right there. But here, for an instructed noble disciple, ignorance is abandoned, true knowledge arises. For him, through the fading away of ignorance, through the arising of true knowledge, 'I am' does not occur to him; 'I am this' does not occur to him; 'I shall be'... 'I shall not be'... material... formless... percipient... non-percipient... 'I shall be neither percipient nor non-percipient' does not occur to him." The fifth.
6.
The Discourse on Aggregates
48. At Sāvatthī. "I will teach you, monks, the five aggregates and the five aggregates of clinging. Listen to that. And what, monks, are the five aggregates? Whatever materiality, past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near, this is called the aggregate of matter. Whatever feeling... etc. whatever perception... whatever activities, past, future, or present, internal or external, gross or subtle... etc. this is called the aggregate of mental activities. Whatever consciousness, past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near, this is called the aggregate of consciousness. These are called, monks, the five aggregates."
"And what, monks, are the five aggregates of clinging? Whatever materiality, monks, past, future, or present... etc. whether far or near, with mental corruptions, subject to clinging, this is called the aggregate of clinging to matter. Whatever feeling... etc. whether far or near, with mental corruptions, subject to clinging, this is called the aggregate of clinging to feeling. Whatever perception... etc. whether far or near, with mental corruptions, subject to clinging, this is called the aggregate of clinging to perception. Whatever activities... etc. with mental corruptions, subject to clinging, this is called the aggregate of clinging to activities. Whatever consciousness, past, future, or present... etc. whether far or near, with mental corruptions, subject to clinging, this is called the aggregate of clinging to consciousness. These are called, monks, the five aggregates of clinging." The sixth.
7.
The Discourse on Soṇa
49. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Then Soṇa, a householder's son, approached the Blessed One, etc. To Soṇa, the householder's son, seated to one side, the Blessed One said this -
"For whoever, Soṇa, whether ascetics or brahmins, regard impermanent matter, which is suffering and subject to change, as 'I am superior'; or regard as 'I am equal'; or regard as 'I am inferior'; what else could it be but not seeing as it really is? With impermanent feeling, which is suffering and subject to change, they regard as 'I am superior'; or regard as 'I am equal'; or regard as 'I am inferior'; what else could it be but not seeing as it really is? With impermanent perception, etc. With impermanent activities, which are suffering and subject to change, they regard as 'I am superior'; or regard as 'I am equal'; or regard as 'I am inferior'; what else could it be but not seeing as it really is? With impermanent consciousness, which is suffering and subject to change, they regard as 'I am superior'; or regard as 'I am equal'; or regard as 'I am inferior'; what else could it be but not seeing as it really is?
"But whoever, Soṇa, whether ascetics or brahmins, with impermanent matter, which is suffering and subject to change, do not regard as 'I am superior'; do not regard as 'I am equal'; do not regard as 'I am inferior'; what else could it be but seeing as it really is? With impermanent feeling, etc. with impermanent perception, etc. with impermanent activities, etc. with impermanent consciousness, which is suffering and subject to change, they do not regard as 'I am superior'; do not regard as 'I am equal'; do not regard as 'I am inferior'; what else could it be but seeing as it really is?
"What do you think, Soṇa, is materiality permanent or impermanent?" "Impermanent, venerable sir." "But what is impermanent, is that suffering or happiness?" "Suffering, venerable sir." "But what is impermanent, suffering, subject to change, is it proper to regard that: 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "Is feeling permanent or impermanent?" "Impermanent, venerable sir." perception... activities... consciousness permanent or impermanent?" "Impermanent, venerable sir." "But what is impermanent, is that suffering or happiness?" "Suffering, venerable sir." "But what is impermanent, suffering, subject to change, is it proper to regard that: 'This is mine, this I am, this is my self'?" "No, Venerable Sir."
"Therefore, Soṇa, whatever materiality, past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near, all materiality - 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom.
"Whatever feeling... whatever perception... whatever activities... whatever consciousness, past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near, all consciousness - 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom.
"Seeing thus, Soṇa, a learned noble disciple becomes disenchanted with materiality, becomes disenchanted with feeling, becomes disenchanted with perception, becomes disenchanted with activities, becomes disenchanted with consciousness. Being disenchanted, he becomes dispassionate; through dispassion, he becomes liberated. When liberated, there is the knowledge: 'Liberated.' He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.'" The seventh.
8.
The Second Discourse on Soṇa
50. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Then Soṇa, a householder's son, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To Soṇa, the householder's son, seated to one side, the Blessed One said this -
"Whatever ascetics or brahmins, Soṇa, who do not understand matter, do not understand the origin of matter, do not understand the cessation of matter, do not understand the practice leading to the cessation of matter; do not understand feeling, do not understand the origin of feeling, do not understand the cessation of feeling, do not understand the practice leading to the cessation of feeling; do not understand perception, etc. do not understand activities, do not understand the origin of activities, do not understand the cessation of activities, do not understand the practice leading to the cessation of activities; do not understand consciousness, do not understand the origin of consciousness, do not understand the cessation of consciousness, do not understand the practice leading to the cessation of consciousness. They are not for me, Soṇa, ascetics or brahmins who are considered ascetics among ascetics or considered brahmins among brahmins; and those venerable ones do not dwell having attained the goal of asceticism or the goal of the holy life in this very life, having realised by direct knowledge themselves.
"But whatever ascetics or brahmins, Soṇa, who understand matter, understand the origin of matter, understand the cessation of matter, understand the practice leading to the cessation of matter; understand feeling, etc. understand perception... understand activities... understand consciousness, understand the origin of consciousness, understand the cessation of consciousness, understand the practice leading to the cessation of consciousness. They are for me, Soṇa, ascetics or brahmins who are considered ascetics among ascetics and considered brahmins among brahmins; and those venerable ones dwell having attained the goal of asceticism and the goal of the holy life in this very life, having realised by direct knowledge themselves." The eighth.
9.
The Discourse on the Destruction of Delight
51. At Sāvatthī. "Monks, a monk sees matter, which is indeed impermanent, as impermanent. That is his right view. Seeing rightly, he becomes disenchanted. Through the elimination of delight, there is the elimination of lust; through the elimination of lust, there is the elimination of delight. Through the elimination of delight and lust, the mind is said to be liberated, well liberated. Monks, a monk sees feeling, which is indeed impermanent, as impermanent. That is his right view. Seeing rightly, he becomes disenchanted. Through the elimination of delight, there is the elimination of lust; through the elimination of lust, there is the elimination of delight. Through the elimination of delight and lust, the mind is said to be liberated, well liberated. Monks, a monk sees perception, which is indeed impermanent, as impermanent, etc. Monks, a monk sees activities, which are indeed impermanent, as impermanent. That is his right view. Seeing rightly, he becomes disenchanted. Through the elimination of delight, there is the elimination of lust; through the elimination of lust, there is the elimination of delight. Through the elimination of delight and lust, the mind is said to be liberated, well liberated. Monks, a monk sees consciousness, which is indeed impermanent, as impermanent. That is his right view. Seeing rightly, he becomes disenchanted. Through the elimination of delight, there is the elimination of lust; through the elimination of lust, there is the elimination of delight. Through the elimination of delight and lust, the mind is said to be liberated, well liberated." The ninth.
10.
The Second Discourse on the Destruction of Delight
52. At Sāvatthī. "Monks, attend wisely to materiality, and see the impermanence of materiality as it really is. Monks, a monk attending wisely to materiality, seeing the impermanence of materiality as it really is, becomes disenchanted with materiality. Through the elimination of delight, there is the elimination of lust; through the elimination of lust, there is the elimination of delight. Through the elimination of delight and lust, the mind is said to be liberated, well liberated. Monks, attend wisely to feeling, and see the impermanence of feeling as it really is. Monks, a monk attending wisely to feeling, seeing the impermanence of feeling as it really is, becomes disenchanted with feeling. Through the elimination of delight, there is the elimination of lust; through the elimination of lust, there is the elimination of delight. Through the elimination of delight and lust, the mind is said to be liberated, well liberated. Perception, monks, etc. Monks, attend wisely to activities, and see the impermanence of activities as it really is. Monks, a monk attending wisely to activities, seeing the impermanence of activities as it really is, becomes disenchanted with activities. Through the elimination of delight, there is the elimination of lust; through the elimination of lust, there is the elimination of delight. Through the elimination of delight and lust, the mind is said to be liberated, well liberated. Monks, attend wisely to consciousness, and see the impermanence of consciousness as it really is. Monks, a monk attending wisely to consciousness, seeing the impermanence of consciousness as it really is, becomes disenchanted with consciousness. Through the elimination of delight, there is the elimination of lust; through the elimination of lust, there is the elimination of delight. Through the elimination of delight and lust, the mind is said to be liberated, well liberated." The tenth.
The Chapter on Having Yourselves as an Island is the fifth.
Its summary:
Way of Regarding, Aggregates, two on Dogs, and two with Elimination of Delight.
The Root Fifty is complete.
The chapter summary of that Root Fifty:
With Having Yourselves as an Island, the first fifty is thus called.