6.
The Chapter on Involvement
1.
The Discourse on Involvement
53. At Sāvatthī. "One with involvement, monks, is unliberated; one without involvement is liberated. Or, monks, consciousness, when remaining, might remain involved with matter, with matter as its object, established upon matter, imbued with delight, it might attain growth, increase, and expansion. Or involved with feeling, etc. or involved with perception, etc. Or, monks, consciousness, when remaining, might remain involved with activities, with activities as its object, established upon activities, imbued with delight, it might attain growth, increase, and expansion."
"Whoever, monks, would say thus - 'I will declare the coming or going or passing away or rebirth or growth or increase or expansion of consciousness apart from matter, apart from feeling, apart from perception, apart from activities' - this is impossible.
"If, monks, a monk's lust towards the material element has been abandoned. With the abandoning of lust, the object is cut off; there is no support for consciousness. If towards the element of feeling, monks... if towards the element of perception, monks... if towards the element of activities, monks... If, monks, a monk's lust towards the consciousness element has been abandoned. With the abandoning of lust, the object is cut off; there is no support for consciousness. That consciousness, unestablished, not grown, liberated without generating further activities. 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 first.
2.
The Discourse on the Seed
54. At Sāvatthī. "There are, monks, these five species of seed. Which five? Root-seed, stem-seed, cutting-seed, joint-seed, and seed-seed as the fifth. If, monks, these five species of seed were unbroken, not rotten, not damaged by wind and heat, with substance, well stored, but there were no earth and there were no water; would these five species of seed, monks, attain growth, increase, and expansion?" "No, Venerable Sir." "If, monks, these five species of seed were unbroken, etc. well stored, and there were earth and there were water; would these five species of seed, monks, attain growth, increase, and expansion?" "Yes, venerable sir." "Just as, monks, the solid element, so should the four stations of consciousness be seen. Just as, monks, the liquid element, so should delight and lust be seen. Just as, monks, the five species of seed, so should consciousness with its nutriment be seen."
"Monks, consciousness, when remaining, might remain involved with matter, with matter as its object, established upon matter, imbued with delight, it might attain growth, increase, and expansion. Or, monks, consciousness, when remaining, might remain involved with feeling, etc. Or, monks, consciousness, when remaining, might remain involved with perception, etc. Or, monks, consciousness, when remaining, might remain involved with activities, with activities as its object, established upon activities, imbued with delight, it might attain growth, increase, and expansion.
"Whoever, monks, would say thus - 'I will declare the coming or going or passing away or rebirth or growth or increase or expansion of consciousness apart from matter, apart from feeling, apart from perception, apart from activities' - this is impossible.
"If, monks, a monk's lust towards the material element has been abandoned. With the abandoning of lust, the object is cut off; there is no support for consciousness. If towards the element of feeling... if towards the element of perception... if towards the element of activities... If, monks, a monk's lust towards the consciousness element has been abandoned. With the abandoning of lust, the object is cut off; there is no support for consciousness. That consciousness, unestablished, not grown, liberated without generating further activities. 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 second.
3.
The Discourse on the Inspired Utterance
55. At Sāvatthī. There the Blessed One uttered this inspired utterance - "'It would not be, and it would not be mine; it will not be, it will not be mine' - thus resolving, a monk would cut off the lower mental fetters." When this was said, a certain monk said this to the Blessed One - "In what way, venerable sir, 'It would not be, and it would not be mine; it will not be, it will not be mine' - thus resolving, would a monk cut off the lower mental fetters?"
"Here, monk, an ignorant worldling, who does not see the noble ones... etc. 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.
"He does not understand as it really is impermanent matter as 'matter is impermanent', does not understand as it really is impermanent feeling as 'feeling is impermanent', does not understand as it really is impermanent perception as 'perception is impermanent', does not understand as it really is impermanent activities as 'activities are impermanent', does not understand as it really is impermanent consciousness as 'consciousness is impermanent'.
"He does not understand as it really is suffering matter as 'matter is suffering', suffering feeling... suffering perception... suffering activities... does not understand as it really is suffering consciousness as 'consciousness is suffering'.
"He does not understand as it really is non-self matter as 'matter is non-self', does not understand as it really is non-self feeling as 'feeling is non-self', does not understand as it really is non-self perception as 'perception is non-self', does not understand as it really is non-self activities as 'activities are non-self', does not understand as it really is non-self consciousness as 'consciousness is non-self'.
"He does not understand as it really is conditioned matter as 'matter is conditioned', conditioned feeling... conditioned perception... conditioned activities... does not understand as it really is conditioned consciousness as 'consciousness is conditioned'. He does not understand as it really is that matter will cease to exist. Feeling will cease to exist... perception will cease to exist... activities will cease to exist... he does not understand as it really is that consciousness will cease to exist.
"But, monk, 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, etc. not feeling... not perception... not activities... he does not regard consciousness as self.
He understands impermanent matter as 'matter is impermanent' as it really is. Impermanent feeling... impermanent perception... impermanent activities... he understands impermanent consciousness as 'consciousness is impermanent' as it really is. Suffering matter, etc. suffering consciousness... Non-self matter, etc. non-self consciousness... Conditioned matter, etc. he understands conditioned consciousness as 'consciousness is conditioned' as it really is. He understands as it really is that matter will cease to exist. Feeling... perception... activities... he understands as it really is that consciousness will cease to exist.
Through the non-existence of matter, through the non-existence of feeling, through the non-existence of perception, through the non-existence of activities, through the non-existence of consciousness, thus indeed, monk, 'It would not be, and it would not be mine; it will not be, it will not be mine' - thus resolving, a monk would cut off the lower mental fetters." "Thus resolving, venerable sir, a monk might cut off the lower mental fetters."
"But how, venerable sir, for one knowing, for one seeing, is there immediate elimination of mental corruptions?" "Here, monk, an ignorant worldling falls into fear in a state where there should be no fear. This is fear, monk, for an ignorant worldling - 'It would not be, and it would not be mine; it will not be, it will not be mine.'"
"But, monk, a learned noble disciple does not fall into fear in a state where there should be no fear. This is not fear, monk, for a learned noble disciple - 'It would not be, and it would not be mine; it will not be, it will not be mine.' Or, monk, consciousness, when remaining, might remain involved with matter, with matter as its object, established upon matter, imbued with delight, it might attain growth, increase, and expansion. Or involved with feeling, monk... or involved with perception, monk... Or, monk, consciousness, when remaining, might remain involved with activities, with activities as its object, established upon activities, imbued with delight, it might attain growth, increase, and expansion.
"Whatever monk would say thus - 'I will declare the coming or going or passing away or rebirth or growth or increase or expansion of consciousness apart from matter, apart from feeling, apart from perception, apart from activities' - this is impossible.
"If, monk, a monk's lust towards the material element has been abandoned. With the abandoning of lust, the object is cut off; there is no support for consciousness. If towards the element of feeling, monk, a monk's... if towards the element of perception, monk, a monk's... if towards the element of activities, monk, a monk's... if, monk, a monk's lust towards the consciousness element has been abandoned. With the abandoning of lust, the object is cut off; there is no support for consciousness. That consciousness, unestablished, not grown, and liberated without volitional activity. Being liberated, it is stable. Being stable, it is content. Being content, he is not agitated. Not being agitated, he personally attains final nibbāna. 'Birth is eliminated, etc. there is no more of this state of being,' he understands. Thus, monk, for one knowing thus, for one seeing thus, there is the proximate elimination of mental corruptions." The third.
4.
The Discourse on the Round of Clinging
56. At Sāvatthī. "These are the five aggregates of clinging, monks. Which five? 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. As long as I, monks, did not directly know as it really is these five aggregates of clinging with their fourfold turning, I did not acknowledge, monks, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, that I had fully awakened to the unsurpassed perfect enlightenment. But when I, monks, directly knew as it really is these five aggregates of clinging with their fourfold turning, then I, monks, in the world with its gods, etc. with its gods and humans, acknowledged that I had fully awakened to the unsurpassed perfect enlightenment."
"And how is there a fourfold turning? I directly knew matter, I directly knew the origin of matter, I directly knew the cessation of matter, I directly knew the practice leading to the cessation of matter; feeling... perception... activities... I directly knew consciousness, I directly knew the origin of consciousness, I directly knew the cessation of consciousness, I directly knew the practice leading to the cessation of consciousness.
"And what, monks, is matter? The four primary elements and the materiality derived from the four primary elements. This is called, monks, matter. From the origin of nutriment is the origin of matter; from the cessation of nutriment is the cessation of matter. It is just this noble eightfold path that is the practice leading to the cessation of matter, as follows - right view, etc. right concentration.
"Whatever ascetics or brahmins, monks, having directly known matter thus, having directly known the origin of matter thus, having directly known the cessation of matter thus, having directly known the practice leading to the cessation of matter thus, are practising for disenchantment, dispassion, and cessation of matter, they are practising well. Those who are practising well, they gain a foothold in this Teaching and discipline.
"And whatever ascetics or brahmins, monks, having directly known matter thus, etc. having directly known the practice leading to the cessation of matter thus, through disenchantment, dispassion, and cessation of matter, are liberated by non-clinging, they are well liberated. Those who are well liberated, they are consummate ones. Those who are consummate ones, for them there is no round of rebirths to be declared.
"And what, monks, is feeling? There are, monks, these six classes of feeling - feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact. This is called, monks, feeling. From the origin of contact is the origin of feeling; from the cessation of contact is the cessation of feeling. It is just this noble eightfold path that is the practice leading to the cessation of feeling, as follows - right view, etc. right concentration.
"Whatever ascetics or brahmins, monks, having thus understood feeling, having thus understood the origin of feeling, having thus understood the cessation of feeling, having thus understood the practice leading to the cessation of feeling, are practising for disenchantment, dispassion, and cessation of feeling, they are well practising. Those who are practising well, they gain a foothold in this Teaching and discipline.
"But whatever ascetics or brahmins, monks, having thus understood feeling, etc. having thus understood the practice leading to the cessation of feeling, etc. for them there is no round of rebirths to be declared.
"And what, monks, is perception? There are, monks, these six classes of perception - perception of visible form, perception of sound, perception of odour, perception of flavour, perception of tangible object, perception of mental phenomena. This is called, monks, perception. From the origin of contact is the origin of perception; from the cessation of contact is the cessation of perception. It is just this noble eightfold path that is the practice leading to the cessation of perception, as follows - right view, etc. right concentration, etc. for them there is no round of rebirths to be declared.
"And what, monks, are activities? There are, monks, these six classes of volition - volition regarding visible form, volition regarding sound, volition regarding odour, volition regarding flavour, volition regarding tangible object, volition regarding mental phenomena. These are called, monks, activities. From the origin of contact is the origin of activities; from the cessation of contact is the cessation of activities. It is just this noble eightfold path that is the practice leading to the cessation of activities, as follows - right view, etc. right concentration.
"Whatever ascetics or brahmins, monks, having thus understood activities, having thus understood the origin of activities, having thus understood the cessation of activities, having thus understood the practice leading to the cessation of activities, are practising for disenchantment, dispassion, and cessation of activities, they are well practising. Those who are practising well, they gain a foothold in this Teaching and discipline.
"But whatever ascetics or brahmins, monks, having thus understood activities, having thus understood the origin of activities, having thus understood the cessation of activities, having thus understood the practice leading to the cessation of activities, through disenchantment, dispassion, and cessation of activities, are liberated by non-clinging, they are well liberated. Those who are well liberated, they are consummate ones. Those who are consummate ones, for them there is no round of rebirths to be declared.
"And what, monks, is consciousness? There are, monks, these six classes of consciousness - eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. This is called, monks, consciousness. From the origin of mentality-materiality is the origin of consciousness; from the cessation of mentality-materiality is the cessation of consciousness. It is just this noble eightfold path that is the practice leading to the cessation of consciousness, as follows - right view, etc. right concentration.
"Whatever ascetics or brahmins, monks, having understood consciousness thus, having understood the origin of consciousness thus, having understood the cessation of consciousness thus, having understood the practice leading to the cessation of consciousness thus, are practising for disenchantment, dispassion, and cessation of consciousness, they are well practising. Those who are practising well, they gain a foothold in this Teaching and discipline.
"But whatever ascetics or brahmins, monks, having understood consciousness thus, having understood the origin of consciousness thus, having understood the cessation of consciousness thus, having understood the practice leading to the cessation of consciousness thus, through disenchantment, dispassion, and cessation of consciousness, are liberated by non-clinging, they are well liberated. Those who are well liberated, they are consummate ones. Those who are consummate ones, for them there is no round of rebirths to be declared." The fourth.
5.
The Discourse on the Seven States
57. At Sāvatthī. "A monk skilled in seven bases, monks, a threefold investigator, is called in this Teaching and discipline a consummate one, one who has lived the holy life, the highest person. And how, monks, is a monk skilled in seven bases? Here, monks, a monk understands matter, understands the origin of matter, understands the cessation of matter, understands the practice leading to the cessation of matter; understands the gratification of matter, understands the danger of matter, understands the escape from matter; understands feeling... perception... activities... understands consciousness, understands the origin of consciousness, understands the cessation of consciousness, understands the practice leading to the cessation of consciousness; understands the gratification of consciousness, understands the danger of consciousness, understands the escape from consciousness.
"And what, monks, is matter? The four primary elements and the materiality derived from the four primary elements. This is called, monks, matter. From the origin of nutriment is the origin of matter; from the cessation of nutriment is the cessation of matter. It is just this noble eightfold path that is the practice leading to the cessation of matter, as follows - right view, etc. right concentration.
"Whatever happiness and pleasure arises dependent on matter - this is the gratification of matter. That matter is impermanent, suffering, subject to change - this is the danger of matter. Whatever is the removal of desire and lust, the abandoning of desire and lust regarding matter - this is the escape from matter.
"Whatever ascetics or brahmins, monks, having directly known matter thus, having directly known the origin of matter thus, having directly known the cessation of matter thus, having directly known the practice leading to the cessation of matter thus; having directly known the gratification of matter thus, having directly known the danger of matter thus, having directly known the escape from matter thus, are practising for disenchantment, dispassion, and cessation of matter, they are practising well. Those who are practising well, they gain a foothold in this Teaching and discipline.
"But whatever ascetics or brahmins, monks, having directly known matter thus, having directly known the origin of matter thus, having directly known the cessation of matter thus, having directly known the practice leading to the cessation of matter thus; having directly known the gratification of matter thus, having directly known the danger of matter thus, having directly known the escape from matter thus, through disenchantment, dispassion, and cessation of matter, are liberated by non-clinging, they are well liberated. Those who are well liberated, they are consummate ones. Those who are consummate ones, for them there is no round of rebirths to be declared.
"And what, monks, is feeling? There are, monks, these six classes of feeling - feeling born of eye-contact, etc. feeling born of mind-contact. This is called, monks, feeling. From the origin of contact is the origin of feeling; from the cessation of contact is the cessation of feeling. It is just this noble eightfold path that is the practice leading to the cessation of feeling, as follows - right view, etc. right concentration.
"Whatever happiness and pleasure arises dependent on feeling - this is the gratification in feeling. That feeling is impermanent, suffering, subject to change - this is the danger in feeling. Whatever is the removal of desire and lust, the abandoning of desire and lust regarding feeling - this is the escape from feeling.
"Whatever ascetics or brahmins, monks, having thus understood feeling, having thus understood the origin of feeling, having thus understood the cessation of feeling, having thus understood the practice leading to the cessation of feeling; having thus understood the gratification in feeling, having thus understood the danger in feeling, having thus understood the escape from feeling, are practising for disenchantment, dispassion, and cessation of feeling, they are practising well. Those who are practising well, they gain a foothold in this Teaching and discipline.
"But whatever ascetics or brahmins, monks, having thus understood feeling, etc. for them there is no round of rebirths to be declared.
"And what, monks, is perception? There are, monks, these six classes of perception - perception of visible form, perception of sound, perception of odour, perception of flavour, perception of tangible object, perception of mental phenomena. This is called, monks, perception. From the origin of contact is the origin of perception; from the cessation of contact is the cessation of perception. It is just this noble eightfold path that is the practice leading to the cessation of perception, as follows - right view, etc. right concentration, etc. for them there is no round of rebirths to be declared.
"And what, monks, are activities? There are, monks, these six classes of volition - volition regarding visible form, volition regarding sound, volition regarding odour, volition regarding flavour, volition regarding tangible object, volition regarding mental phenomena. These are called, monks, activities. From the origin of contact is the origin of activities; from the cessation of contact is the cessation of activities. It is just this noble eightfold path that is the practice leading to the cessation of activities, as follows - right view, etc. right concentration.
"Whatever happiness and pleasure arises dependent on activities - this is the gratification in activities. That activities are impermanent, suffering, subject to change - this is the danger in activities. Whatever is the removal of desire and lust, the abandoning of desire and lust regarding activities - this is the escape from activities.
"Whatever ascetics or brahmins, monks, having thus understood activities, having thus understood the origin of activities, having thus understood the cessation of activities, having thus understood the practice leading to the cessation of activities, etc. are practising for disenchantment, dispassion, and cessation of activities, they are well practising. Those who are practising well, they gain a foothold in this Teaching and discipline, etc. for them there is no round of rebirths to be declared.
"And what, monks, is consciousness? There are, monks, these six classes of consciousness - eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. This is called, monks, consciousness. From the origin of mentality-materiality is the origin of consciousness; from the cessation of mentality-materiality is the cessation of consciousness. It is just this noble eightfold path that is the practice leading to the cessation of consciousness, as follows - right view, etc. right concentration.
"Whatever happiness and pleasure arises dependent on consciousness - this is the gratification in consciousness. That consciousness is impermanent, suffering, subject to change - this is the danger in consciousness. Whatever is the removal of desire and lust, the abandoning of desire and lust regarding consciousness - this is the escape from consciousness.
"Whatever ascetics or brahmins, monks, having understood consciousness thus, having understood the origin of consciousness thus, having understood the cessation of consciousness thus, having understood the practice leading to the cessation of consciousness thus; having understood the gratification of consciousness thus, having understood the danger of consciousness thus, having understood the escape from consciousness thus, are practising for disenchantment, dispassion, and cessation of consciousness, they are practising well. Those who are practising well, they gain a foothold in this Teaching and discipline.
"But whatever ascetics or brahmins, monks, having understood consciousness thus, having understood the origin of consciousness thus, having understood the cessation of consciousness thus, having understood the practice leading to the cessation of consciousness thus; having understood the gratification of consciousness thus, having understood the danger of consciousness thus, having understood the escape from consciousness thus, through disenchantment, dispassion, and cessation of consciousness, are liberated by non-clinging, they are well liberated. Those who are well liberated, they are consummate ones. Those who are consummate ones, for them there is no round of rebirths to be declared. Thus, monks, a monk is skilled in seven bases.
"And how, monks, is a monk one who investigates in three ways? Here, monks, a monk investigates according to elements, investigates according to sense bases, investigates according to dependent origination. Thus, monks, a monk is one who investigates in three ways. A monk skilled in seven bases, monks, one who investigates in three ways, in this Teaching and discipline is called a consummate one, one who has lived the holy life, 'the highest person'." The fifth.
6.
The Discourse on the One Enlightened by himself
58. At Sāvatthī. "The Truth-finder, monks, the Worthy One, the One Enlightened by himself, through disenchantment, dispassion, and cessation of matter, is liberated by non-clinging, and is called the One Enlightened by himself. A monk too, monks, liberated by wisdom, through disenchantment, dispassion, and cessation of matter, is liberated by non-clinging, and is called one liberated by wisdom.
"The Truth-finder, monks, the Worthy One, the One Enlightened by himself, through disenchantment, dispassion, and cessation of feeling, is liberated by non-clinging, and is called the One Enlightened by himself. A monk too, monks, liberated by wisdom, through disenchantment, dispassion of feeling, etc. is called one liberated by wisdom.
"The Truth-finder, monks, the Worthy One, the One Enlightened by himself, of perception... of activities... through disenchantment, dispassion, and cessation of consciousness, is liberated by non-clinging, and is called the One Enlightened by himself. A monk too, monks, liberated by wisdom, through disenchantment, dispassion, and cessation of consciousness, is liberated by non-clinging, and is called one liberated by wisdom.
"Therein, monks, what is the distinction, what is the disparity, what is the difference between the Truth-finder, the Worthy One, the One Enlightened by himself, and a monk liberated by wisdom?" "The teachings have the Blessed One as their root, venerable sir, have the Blessed One as their guide, have the Blessed One as their refuge. It would be good indeed, venerable sir, if the meaning of this statement would occur to the Blessed One himself. Having heard from the Blessed One, the monks will remember it." "If so, monks, listen, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"The Truth-finder, monks, the Worthy One, the One Enlightened by himself, is the producer of the unarisen path, the generator of the unproduced path, the declarer of the undeclared path, the knower of the path, the expert in the path, skilled in the path; and now, monks, the disciples dwell following the path, having become endowed with it afterwards. This, monks, is the distinction, this is the disparity, this is the difference between the Truth-finder, the Worthy One, the One Enlightened by himself, and a monk liberated by wisdom." The sixth.
7.
The Discourse on the Characteristic of Non-self
59. On one occasion the Blessed One was dwelling at Bārāṇasī in the Deer Park at Isipatana. There the Blessed One addressed the group of five monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"Materiality, monks, is non-self. If, monks, this materiality were self, this materiality would not lead to affliction, and it would be possible with regard to materiality - 'Let my materiality be thus, let my materiality not be thus.' But because, monks, materiality is non-self, therefore materiality leads to affliction, and it is not possible with regard to materiality - 'Let my materiality be thus, let my materiality not be thus.'
"Feeling is non-self. If, monks, this feeling were self, this feeling would not lead to affliction, and it would be possible with regard to feeling - 'Let my feeling be thus, let my feeling not be thus.' But because, monks, feeling is non-self, therefore feeling leads to affliction, and it is not possible with regard to feeling - 'Let my feeling be thus, let my feeling not be thus.'
"Perception is non-self... etc. activities are non-self. If, monks, these activities were self, these activities would not lead to affliction, and it would be possible with regard to activities - 'Let my activities be thus, let my activities not be thus.' But because, monks, activities are non-self, therefore activities lead to affliction, and it is not possible with regard to activities - 'Let my activities be thus, let my activities not be thus.'
"Consciousness is non-self. If, monks, this consciousness were self, this consciousness would not lead to affliction, and it would be possible with regard to consciousness - 'Let my consciousness be thus, let my consciousness not be thus.' But because, monks, consciousness is non-self, therefore consciousness leads to affliction, and it is not possible with regard to consciousness - 'Let my consciousness be thus, let my consciousness not be thus.'
"What do you think, monks, 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." "Feeling... 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, monks, 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, past, future, or present, internal or external, etc. whether far or near, all feeling - '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 perception... etc. whatever activities, past, future, or present, internal or external, etc. whether far or near, all activities - '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 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, monks, 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.'"
This is what the Blessed One said. Delighted, the group of five monks rejoiced in what the Blessed One had said.
And while this explanation was being spoken, the minds of the group of five monks were liberated from the mental corruptions by non-clinging. The seventh.
8.
The Discourse to Mahāli
60. Thus have I heard - On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. Then Mahāli the Licchavi approached the Blessed One, etc. Seated to one side, Mahāli the Licchavi said this to the Blessed One -
"Pūraṇa Kassapa, venerable sir, says thus - 'There is no cause, there is no condition for the defilement of beings; without cause, without condition, beings become defiled. There is no cause, there is no condition for the purification of beings; without cause, without condition, beings become purified.' What does the Blessed One say about this?"
"There is, Mahāli, a cause, there is a condition for the defilement of beings; with cause, with condition, beings become defiled. There is, Mahāli, a cause, there is a condition for the purification of beings; with cause, with condition, beings become purified."
"But what, venerable sir, is the cause, what is the condition for the defilement of beings; how do beings with cause, with condition, become defiled?"
"If, Mahāli, matter were exclusively painful, affected with pain, overwhelmed by pain, not touched by pleasure, beings would not become attached to matter. But because, Mahāli, matter is pleasant, affected with pleasure, overwhelmed by pleasure, not touched by pain, therefore beings become attached to matter; through attachment they become bound; through bondage they become defiled. This, Mahāli, is the cause, this is the condition for the defilement of beings; thus with cause, with condition, beings become defiled.
"If, Mahāli, feeling were exclusively painful, affected with pain, overwhelmed by pain, not touched by pleasure, beings would not become attached to feeling. But because, Mahāli, feeling is pleasant, affected with pleasure, overwhelmed by pleasure, not touched by pain, therefore beings become attached to feeling; through attachment they become bound; through bondage they become defiled. This too, Mahāli, is the cause, this is the condition for the defilement of beings. Thus too with cause, with condition, beings become defiled.
"If perception, Mahāli, etc. If, Mahāli, activities were exclusively painful, affected with pain, overwhelmed by pain, not touched by pleasure, beings would not become attached to activities. But because, Mahāli, activities are pleasant, affected with pleasure, overwhelmed by pleasure, not touched by pain, therefore beings become attached to activities; through attachment they become bound; through bondage they become defiled. This too, Mahāli, is the cause, this is the condition for the defilement of beings. Thus too with cause, with condition, beings become defiled.
"If, Mahāli, consciousness were exclusively painful, affected with pain, overwhelmed by pain, not touched by pleasure, beings would not become attached to consciousness. But because, Mahāli, consciousness is pleasant, affected with pleasure, overwhelmed by pleasure, not touched by pain, therefore beings become attached to consciousness; through attachment they become bound; through bondage they become defiled. This too, Mahāli, is the cause, this is the condition for the defilement of beings. Thus too, with cause, with condition, beings become defiled."
"But what, venerable sir, is the cause, what is the condition for the purification of beings; how, with cause, with condition, do beings become purified?" "If, Mahāli, matter were exclusively pleasant, affected with pleasure, overwhelmed by pleasure, not touched by pain, beings would not become disenchanted with matter. But because, Mahāli, matter is painful, affected with pain, overwhelmed by pain, not touched by pleasure, therefore beings become disenchanted with matter; being disenchanted, they become dispassionate; through dispassion, they become purified. This, Mahāli, is the cause, this is the condition for the purification of beings. Thus, with cause, with condition, beings become purified."
"If, Mahāli, feeling were exclusively pleasant, etc. If, Mahāli, perception, etc. If, Mahāli, activities were exclusively pleasant, etc. If, Mahāli, consciousness were exclusively pleasant, affected with pleasure, overwhelmed by pleasure, not touched by pain, beings would not become disenchanted with consciousness. But because, Mahāli, consciousness is painful, affected with pain, overwhelmed by pain, not touched by pleasure, therefore beings become disenchanted with consciousness; being disenchanted, they become dispassionate; through dispassion, they become purified. This, Mahāli, is the cause, this is the condition for the purification of beings. Thus too, with cause, with condition, beings become purified." The eighth.
9.
The Discourse on Being Ablaze
61. At Sāvatthī. "Materiality, monks, is blazing, feeling is blazing, perception is blazing, activities are blazing, consciousness is blazing. Seeing thus, monks, 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 ninth.
10.
The Discourse on the Range of Language
62. At Sāvatthī. "There are these three ranges of language, ranges of designation, ranges of concepts, unmixed, unmixed before, are not being mixed, will not be mixed, not rejected by ascetics, brahmins, and the wise. Which three? Whatever matter, monks, is past, ceased, changed - 'it was' is its term, 'it was' is its designation, 'it was' is its concept; not its term 'it is', not its term 'it will be'.
Whatever feeling is past, ceased, changed - 'it was' is its term, 'it was' is its designation, 'it was' is its concept; not its term 'it is', not its term 'it will be'.
Whatever perception... whatever activities are past, ceased, changed - 'they were' is their term, 'they were' is their designation, 'they were' is their concept; not their term 'they are', not their term 'they will be'.
Whatever consciousness is past, ceased, changed - 'it was' is its term, 'it was' is its designation, 'it was' is its concept; not its term 'it is', not its term 'it will be'.
Whatever matter, monks, is unborn, not yet manifest - 'it will be' is its term, 'it will be' is its designation, 'it will be' is its concept; not its term 'it is', not its term 'it was'.
Whatever feeling is unborn, not yet manifest - 'it will be' is its term, 'it will be' is its designation, 'it will be' is its concept; not its term 'it is', not its term 'it was'.
Whatever perception... whatever activities are unborn, not yet manifest - 'they will be' is their term, 'they will be' is their designation, 'they will be' is their concept; not their term 'they are', not their term 'they were'.
Whatever consciousness is unborn, not yet manifest - 'it will be' is its term, 'it will be' is its designation, 'it will be' is its concept; not its term 'it is', not its term 'it was'.
Whatever matter, monks, has arisen, has become manifest - 'it is' is its term, 'it is' is its designation, 'it is' is its concept; not its term 'it was', not its term 'it will be'.
Whatever feeling has arisen, has become manifest - 'it is' is its term, 'it is' is its designation, 'it is' is its concept; not its term 'it was', not its term 'it will be'.
Whatever perception... whatever activities have arisen, have become manifest - 'they are' is their term, 'they are' is their designation, 'they are' is their concept; not their term 'they were', not their term 'they will be'.
Whatever consciousness has arisen, has become manifest - 'it is' is its term, 'it is' is its designation, 'it is' is its concept; not its term 'it was', not its term 'it will be'.
"These, monks, are the three ranges of language, ranges of designation, ranges of concepts, unmixed, unmixed before, are not being mixed, will not be mixed, not rejected by ascetics, brahmins, and the wise. Even those, monks, who were the Ukkalā and Vassabhaññā, proponents of noncausality, proponents of the inefficacy of action, proponents of nihilism, even they did not think these three ranges of language, ranges of designation, ranges of concepts should be censured and protested against. What is the reason for this? Because of fear of blame, insult, anger, and reproof."
The Chapter on Involvement is the sixth.
Its summary:
And Seven Bases, Fully Enlightened, Five, Mahāli, Blazing.
The chapter with Range of Language.