8.
The Chapter on Being Devoured
1.
The Discourse on Gratification
73. At Sāvatthī. "An ignorant worldling, monks, does not understand as it really is the gratification, danger, and escape regarding matter. In feeling, in perception, of activities... does not understand as it really is the gratification, danger, and escape regarding consciousness. But a learned noble disciple, monks, understands as it really is the gratification, danger, and escape regarding matter. Feeling... in perception, of activities... understands as it really is the gratification, danger, and escape regarding consciousness." The first.
2.
The Discourse on Origin
74. At Sāvatthī. "An ignorant worldling, monks, does not understand as it really is the origin, passing away, gratification, danger, and escape regarding matter. In feeling, in perception, of activities... does not understand as it really is the origin, passing away, gratification, danger, and escape regarding consciousness. But a learned noble disciple, monks, understands as it really is the origin, passing away, gratification, danger, and escape regarding matter. In feeling, in perception, of activities... understands as it really is the origin, passing away, gratification, danger, and escape regarding consciousness." The second.
3.
The Second Discourse on Origin
75. At Sāvatthī. "A learned noble disciple, monks, understands as it really is the origin, passing away, gratification, danger, and escape regarding matter. In feeling, in perception, of activities... understands as it really is the origin, passing away, gratification, danger, and escape regarding consciousness." The third.
4.
The Discourse on the Worthy One
76. 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... 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."
"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.' As far as there are abodes of beings, monks, as far as the highest existence, these are the highest, these are the foremost in the world, that is to say, the Worthy Ones."
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this -
The conceit 'I am' is cut off, the net of delusion is burst.
Untainted in the world, they are become supreme, without mental corruptions.
Praiseworthy good persons, legitimate sons of the Buddha.
The great heroes wander about, having abandoned fear and dread.
These indeed are the foremost in the world, craving is not found in them.
That which is the core of the holy life, in that they are not dependent on others.
Having attained the plane of the tamed, they are victorious in the world.
They roar the lion's roar, Buddhas unsurpassed in the world." The fourth.
5.
The Second Discourse on the Worthy One
77. 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' - etc. 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.' As far as there are abodes of beings, monks, as far as the highest existence, these are the highest, these are the foremost in the world, that is to say, the Worthy Ones." The fifth.
6.
The Discourse on the Lion
78. At Sāvatthī. "Monks, a lion, the king of beasts, goes out from his dwelling place in the evening; having gone out from his dwelling place, he stretches himself; having stretched himself, he surveys all around the four directions; having surveyed all around the four directions, he roars the lion's roar three times; having roared the lion's roar three times, he departs for his food resort. Whatever animals, monks, hear the sound of the lion, the king of beasts, roaring; for the most part they experience fear, anxiety, and terror; those dwelling in holes enter their holes; those dwelling in water enter the water; those dwelling in the forest enter the forest; birds resort to the sky. Even those royal elephants, monks, in villages, market towns, and royal cities, bound with firm thongs, they too, having cut through and burst apart those bonds, frightened, releasing urine and faeces, flee here and there. Thus powerful, monks, is the lion, the king of beasts, among animals, thus influential, thus majestic."
"Just so, monks, when a Truth-finder arises in the world, a Worthy One, a One Enlightened by himself, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One. He teaches the Teaching - 'Such is matter, such is the origin of matter, such is the passing away of matter; such is feeling... such is perception... such are activities... such is consciousness, such is the origin of consciousness, such is the passing away of consciousness.' Even those gods, monks, who are long-lived, beautiful, abounding in happiness, long-lasting in lofty mansions, they too, having heard the Truth-finder's proclamation of the Teaching, for the most part experience fear, anxiety, and terror - 'It seems, friend, that being impermanent, we imagined we were permanent. It seems, friend, that being unstable, we imagined we were stable. It seems, friend, that being non-eternal, we imagined we were eternal. It seems, friend, that we too are impermanent, unstable, non-eternal, included in identity.' Thus powerful, monks, is the Truth-finder for the world with its gods, thus influential, thus majestic." This the Blessed One said, etc. the Teacher further said this -
The Teacher without equal for the world with its gods.
And the noble eightfold path, leading to the peace of suffering.
Became frightened and terrified, like other animals before a lion.
Having heard the word of the Worthy One, the one who is free, such a one.'" The sixth.
7.
The Discourse on Being Devoured
79. At Sāvatthī. "Whatever ascetics or brahmins, monks, who recollecting manifold past lives, recollect, all of them recollect the five aggregates of clinging, or one or other of them. Which five? 'I was of such matter in the past period of time' - thus indeed, monks, recollecting, one recollects just matter. 'I was of such feeling in the past period of time' - thus indeed, monks, recollecting, one recollects just feeling. 'I was of such perception in the past period of time'... 'I was of such activities in the past period of time'... 'I was of such consciousness in the past period of time' - thus indeed, monks, recollecting, one recollects just consciousness."
"And why, monks, do you say 'matter'? Because it is transformed, monks, therefore it is called 'matter'. By what is it transformed? It is transformed by cold, it is transformed by heat, it is transformed by hunger, it is transformed by thirst, it is transformed by the contact of gadflies, mosquitoes, wind, sun, and serpents. Because it is transformed, monks, therefore it is called 'matter'.
"And why, monks, do you say 'feeling'? Because it feels, monks, therefore it is called 'feeling'. And what does it feel? It feels pleasure, it feels pain, it feels neither-unpleasant-nor-pleasant. Because it feels, monks, therefore it is called 'feeling'.
"And why, monks, do you say 'perception'? Because it perceives, monks, therefore it is called 'perception'. And what does it perceive? It perceives blue, it perceives yellow, it perceives red, it perceives white. Because it perceives, monks, therefore it is called 'perception'.
"And why, monks, do you say 'activities'? Because they construct the conditioned, monks, therefore they are called 'activities'. And what conditioned do they construct? They construct matter as conditioned for the state of matter, they construct feeling as conditioned for the state of feeling, they construct perception as conditioned for the state of perception, they construct activities as conditioned for the state of activities, they construct consciousness as conditioned for the state of consciousness. Because they construct the conditioned, monks, therefore they are called 'activities'.
"And what, monks, do you call consciousness? It cognizes, monks, therefore it is called 'consciousness'. And what does it cognize? It cognizes sour, it cognizes bitter, it cognizes pungent, it cognizes sweet, it cognizes alkaline, it cognizes non-alkaline, it cognizes salty, it cognizes unsalty. It cognizes, monks, therefore it is called 'consciousness'.
"Therein, monks, a learned noble disciple considers thus: 'I am now being consumed by matter. In the past too I was consumed by matter in just the same way as I am now being consumed by present matter. And if I were to delight in future matter, in the future too I would be consumed by matter in just the same way as I am now being consumed by present matter.' He, having thus reflected, is without longing for past matter; he does not delight in future materiality; he is practising for disenchantment, dispassion, and cessation of present materiality.
"'I am now being consumed by feeling. In the past too I was consumed by feeling in just the same way as I am now being consumed by present feeling. And if I were to delight in future feeling, in the future too I would be consumed by feeling in just the same way as I am now being consumed by present feeling.' He, having thus reflected, is without longing for past feeling; he does not delight in future feeling; he is practising for disenchantment, dispassion, and cessation of present feeling.
"'I am now being consumed by perception, etc. I am now being consumed by activities. In the past too I was consumed by activities in just the same way as I am now being consumed by present activities. And if I were to delight in future activities, in the future too I would be consumed by activities in just the same way as I am now being consumed by present activities.' He, having thus reflected, is without longing for past activities; he does not delight in future activities; he is practising for disenchantment, dispassion, and cessation of present activities.
"'I am now being consumed by consciousness. In the past too I was consumed by consciousness in just the same way as I am now being consumed by present consciousness. And if I were to delight in future consciousness, in the future too I would be consumed by consciousness in just the same way as I am now being consumed by present consciousness.' He, having thus reflected, is without longing for past consciousness; he does not delight in future consciousness; he is practising for disenchantment, dispassion, and cessation of present consciousness.
"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... whatever perception... whatever activities... whatever consciousness, past, future, or present... etc. 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."
"This is called, monks, a noble disciple who diminishes, does not accumulate; abandons, does not cling; scatters, does not heap up; extinguishes, does not kindle. And what does he diminish, not accumulate? He diminishes materiality, does not accumulate; feeling... perception... activities... he diminishes consciousness, does not accumulate. And what does he abandon, not cling to? He abandons materiality, does not cling; feeling... perception... activities... he abandons consciousness, does not cling. And what does he scatter, not heap up? He scatters materiality, does not heap up; feeling... perception... activities... he scatters consciousness, does not heap up. And what does he extinguish, not kindle? He extinguishes materiality, does not kindle; feeling... perception... activities... he extinguishes consciousness, does not kindle.
"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 called, monks, a monk who neither accumulates nor diminishes, having diminished, standing firm, neither abandons nor clings, having abandoned, standing firm, neither scatters nor heaps up, having scattered, standing firm, neither extinguishes nor kindles. Having extinguished, standing firm, what does he neither accumulate nor diminish? Having diminished, standing firm, he neither accumulates nor diminishes materiality; having diminished, standing firm, feeling... perception... activities... he neither accumulates nor diminishes consciousness. Having diminished, standing firm, what does he neither abandon nor cling to? Having abandoned, standing firm, he neither abandons nor clings to materiality; having abandoned, standing firm, feeling... perception... activities... he neither abandons nor clings to consciousness. Having abandoned, standing firm, what does he neither scatter nor heap up? Having scattered, standing firm, he neither scatters nor heaps up materiality; having scattered, standing firm, feeling... perception... activities... he neither scatters nor heaps up consciousness. Having scattered, standing firm, what does he neither extinguish nor kindle? Having extinguished, standing firm, he neither extinguishes nor kindles materiality; having extinguished, standing firm, feeling... perception... activities... he neither extinguishes nor kindles consciousness. Having extinguished, standing firm, monks, the gods with Indra, including the Brahmā realm, with Pajāpati, venerate from afar a monk with a mind thus liberated -
We do not directly know that in dependence on which you meditate." The seventh.
8.
The Discourse on Alms-Collecting
80. On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Nigrodha Monastery. Then the Blessed One, having dismissed the Community of monks for some reason, having dressed in the earlier period of the day, taking his bowl and robe, entered Kapilavatthu for almsfood. Having walked for almsfood in Kapilavatthu, after the meal, having returned from his alms round, he approached the Great Wood for the day residence. Having plunged into the Great Wood, he sat down for the day residence at the root of a young marmelos tree.
Then, when the Blessed One had gone to a private place and was in seclusion, this reflection arose in his mind: "The Community of monks has been dismissed by me. There are here monks who are new, recently gone forth, newly come to this Teaching and discipline. For them, not seeing me, there might be alteration, there might be change. Just as for a young calf not seeing its mother, there might be alteration, there might be change, just so there are here monks who are new, recently gone forth, newly come to this Teaching and discipline; for them, not seeing me, there might be alteration, there might be change. Just as for young seeds not obtaining water, there might be alteration, there might be change, just so there are here, etc. for them, not obtaining an audience with me, there might be alteration, there might be change. What if, just as the Community of monks was formerly helped by me, just so I should now help the Community of monks."
Then Brahmā Sahampati, having known with his mind the reflection in the mind of the Blessed One - just as a strong man might extend his bent arm or bend his extended arm, even so - having vanished from the Brahma world, appeared before the Blessed One. Then Brahmā Sahampati, having arranged his upper robe on one shoulder, having extended joined palms in salutation towards the Blessed One, said this to the Blessed One - "So it is, Blessed One; so it is, Fortunate One! The Community of monks has been dismissed by the Blessed One, venerable sir. There are here monks who are new, recently gone forth, newly come to this Teaching and discipline. For them, not seeing the Blessed One, there might be alteration, there might be change. Just as for a young calf not seeing its mother, there might be alteration, there might be change, just so there are here monks who are new, recently gone forth, newly come to this Teaching and discipline; for them, not seeing the Blessed One, there might be alteration, there might be change. Just as for young seeds not obtaining water, there might be alteration, there might be change, just so there are here monks who are new, recently gone forth, newly come to this Teaching and discipline; for them, not obtaining an audience with the Blessed One, there might be alteration, there might be change. May the Blessed One delight in the Community of monks, venerable sir; may the Blessed One greet the Community of monks, venerable sir. Just as the Community of monks was formerly helped by the Blessed One, just so may he now help the Community of monks."
The Blessed One consented by silence. Then Brahmā Sahampati, having learned of the Blessed One's acceptance, having paid respect to the Blessed One and circumambulated him keeping him on his right, disappeared right there.
Then the Blessed One, in the evening, having emerged from seclusion, approached the Nigrodha park; having approached, he sat down on the prepared seat. Having sat down, the Blessed One performed such a feat of supernormal power that those monks, one by one and in pairs, with fearful demeanour, approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. To those monks seated to one side, the Blessed One said this -
"This is the lowest of livelihoods, monks, that is to say, going for alms. This is a curse in the world, monks: 'You wander about as an almsman with bowl in hand.' And yet, monks, sons of good family take it up for a reason, dependent on a reason; not driven by kings, not driven by thieves, not oppressed by debt, not oppressed by fear, not overcome by livelihood; but rather: 'We are fallen into birth, ageing, death, sorrows, lamentations, sufferings, displeasures, and anguishes, fallen into suffering, afflicted by suffering; perhaps the ending of this whole mass of suffering might be discerned.'
"Thus gone forth is this son of good family, monks. And yet he is covetous, with intense lust for sensual pleasures, with a corrupted mind, with evil mental intentions, unmindful, not fully aware, unconcentrated, with a wandering mind, with uncontrolled faculties. Just as, monks, a firebrand from a funeral pyre, burning at both ends, smeared with dung in the middle, serves neither as firewood in the village nor as firewood in the forest. I say this person is similar to that, monks: fallen away from the enjoyments of a householder, and not fulfilling the goal of asceticism.
"There are these three unwholesome thoughts, monks - sensual thought, thought of anger, thought of violence. And where, monks, do these three unwholesome thoughts cease without remainder? For one dwelling with mind well established in the four establishments of mindfulness, or for one developing the signless concentration. This is enough, monks, to develop the signless concentration. The signless concentration, monks, when developed and cultivated, is of great fruit and great benefit.
"Monks, there are these two views - view of existence and view of non-existence. Therein, monks, a learned noble disciple considers thus: 'Is there indeed anything in the world which, if I were to cling to it, I would be without fault?' He thus understands: 'There is indeed nothing in the world which, if I were to cling to it, I would be without fault. For I, clinging, would cling just to matter; just to feeling... just to perception... clinging, would cling just to activities, just to consciousness. For me there would be existence with clinging as condition; with existence as condition, birth; with birth as condition, ageing and death, sorrow, lamentation, pain, displeasure, and anguish would come to be. Thus would be the origin of this whole mass of suffering.'"
"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... etc. Therefore, monks, seeing thus... He understands: 'There is no more of this state of being.'" The eighth.
9.
The Discourse on Pālileyya
81. On one occasion the Blessed One was dwelling at Kosambī in Ghosita's park. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Kosambī for almsfood. Having walked for almsfood in Kosambī, after the meal, having returned from his alms round, having set in order his lodging by himself, taking his bowl and robe, without addressing his attendants, without taking leave of the Community of monks, alone, without a companion, he departed on a journey.
Then a certain monk, soon after the Blessed One had departed, approached the Venerable Ānanda; having approached, he said this to the Venerable Ānanda - "This, friend Ānanda, the Blessed One, having set in order his lodging by himself, taking his bowl and robe, without addressing his attendants, without taking leave of the Community of monks, alone, without a companion, has departed on a journey." "At the time, friend, when the Blessed One, having set in order his lodging by himself, taking his bowl and robe, without addressing his attendants, without taking leave of the Community of monks, alone, without a companion, departs on a journey, the Blessed One at that time wishes to dwell alone; the Blessed One at that time should not be followed by anyone."
Then the Blessed One, wandering on a journey gradually, arrived at Pālileyyaka. There the Blessed One stayed at Pālileyyaka at the foot of the Bhaddasāla tree. Then several monks approached the Venerable Ānanda; having approached, they exchanged friendly greetings with the Venerable Ānanda. Having concluded the pleasant and memorable talk, they sat down to one side. Seated to one side, those monks said this to the Venerable Ānanda - "It has been a long time, friend Ānanda, since we have heard a talk on the Teaching in the presence of the Blessed One; we wish, friend Ānanda, to hear a talk on the Teaching in the presence of the Blessed One."
Then the Venerable Ānanda, together with those monks, approached the Bhaddasāla tree at Pālileyyaka, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. The Blessed One instructed, encouraged, inspired, and gladdened those monks seated to one side with a talk on the Teaching. Now at that time this reflection arose in the mind of a certain monk: "How, for one knowing, for one seeing, is there immediate elimination of mental corruptions?" Then the Blessed One, having known with his mind the reflection in the mind of that monk, addressed the monks: "The Teaching has been taught by me through investigation, monks; the four establishments of mindfulness have been taught through investigation; the four right strivings have been taught through investigation; the four bases for spiritual power have been taught through investigation; the five faculties have been taught through investigation; the five powers have been taught through investigation; the seven factors of enlightenment have been taught through investigation; the noble eightfold path has been taught through investigation. Thus the Teaching has been taught by me through investigation, monks. When the Teaching has been thus taught by me through investigation, monks, and yet this reflection arose in the mind of a certain monk here: 'How, for one knowing, for one seeing, is there immediate elimination of mental corruptions?'"
"And how, monks, for one knowing, for one seeing, is there the proximate elimination of mental corruptions? 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. But whatever, monks, that way of regarding is, that is an activity. But that activity, what is its source, what is its origin, what gives birth to it, what is its production? For an ignorant worldling, monks, touched by feeling born of contact with ignorance, craving has arisen; from that is born that activity. Thus indeed, monks, that activity too is impermanent, conditioned, dependently arisen. That craving too is impermanent, conditioned, dependently arisen. That feeling too is impermanent, conditioned, dependently arisen. That contact too is impermanent, conditioned, dependently arisen. That ignorance too is impermanent, conditioned, dependently arisen. Thus too, monks, for one knowing thus, for one seeing thus, there is the proximate elimination of mental corruptions.
"He does not indeed regard matter as self; but he regards self as possessing matter. But whatever, monks, that way of regarding is, that is an activity. But that activity, what is its source, what is its origin, what gives birth to it, what is its production? For an ignorant worldling, monks, touched by feeling born of contact with ignorance, craving has arisen; from that is born that activity. Thus indeed, monks, that activity too is impermanent, conditioned, dependently arisen. That craving too... that feeling too... that contact too... that ignorance too is impermanent, conditioned, dependently arisen. Thus too, monks, for one knowing thus, for one seeing thus, there is the proximate elimination of mental corruptions.
"He does not indeed regard matter as self, nor does he regard self as possessing matter; but he regards matter as in self. But whatever, monks, that way of regarding is, that is an activity. But that activity, what is its source, what is its origin, what gives birth to it, what is its production? For an ignorant worldling, monks, touched by feeling born of contact with ignorance, craving has arisen; from that is born that activity. Thus indeed, monks, that activity too is impermanent, conditioned, dependently arisen. That craving too... that feeling too... that contact too... that ignorance too is impermanent, conditioned, dependently arisen. Thus too, monks, for one knowing thus, for one seeing thus, there is the proximate elimination of mental corruptions.
"He does not indeed regard matter as self, nor does he regard self as possessing matter, nor does he regard matter as in self; but he regards self as in matter. But whatever, monks, that way of regarding is, that is an activity. But that activity, what is its source, what is its origin, what gives birth to it, what is its production? For an ignorant worldling, monks, touched by feeling born of contact with ignorance, craving has arisen; from that is born that activity. Thus indeed, monks, that activity too is impermanent, conditioned, dependently arisen. That craving too... that feeling too... that contact too... that ignorance too is impermanent, conditioned, dependently arisen. Thus too, monks, for one knowing thus... etc. there is elimination of mental corruptions.
"He does not indeed regard matter as self, nor self as possessing matter, nor matter as in self, nor does he regard self as in matter; but he regards feeling as self, but he regards self as possessing feeling, but he regards feeling as in self, but he regards self as in feeling; but perception... but he regards activities as self, but he regards self as possessing activities, but he regards activities as in self, but he regards self as in activities; but he regards consciousness as self, but self as possessing consciousness, but consciousness as in self, but he regards self as in consciousness. But whatever, monks, that way of regarding is, that is an activity. But that activity, what is its source... etc. what is its production? For an ignorant worldling, monks, touched by feeling born of contact with ignorance, craving has arisen; from that is born that activity. Thus indeed, monks, that activity too is impermanent, conditioned, dependently arisen. That craving too... that feeling too... that contact too... that ignorance too is impermanent, conditioned, dependently arisen. Thus, monks, for one knowing thus, for one seeing thus, there is the proximate elimination of mental corruptions.
"He does not indeed regard matter as self, nor does he regard feeling as self, nor perception... not activities... nor does he regard consciousness as self; but he has such a view - 'That is the self, that is the world, after death I shall be permanent, stable, eternal, not subject to change.' But that eternalist view, monks, is an activity. But that activity, what is its source... etc. thus too, monks, for one knowing thus, for one seeing thus, there is the proximate elimination of mental corruptions.
"He does not indeed regard matter as self, not feeling... not perception... not activities... nor does he regard consciousness as self; nor does he have such a view - 'That is the self, that is the world, after death I shall be permanent, stable, eternal, not subject to change.' But he has such a view - 'It would not be, and it would not be mine; it will not be, it will not be mine.' But that, monks, annihilationist view is an activity. But that activity, what is its source, what is its origin, what gives birth to it, what is its production? For an ignorant worldling, monks, touched by feeling born of contact with ignorance, craving has arisen; from that is born that activity. Thus, monks, that activity too is impermanent, etc. thus too, monks, for one knowing thus, for one seeing thus, there is the proximate elimination of mental corruptions.
"He does not indeed regard matter as self, not feeling... not perception... not activities... he does not regard consciousness as self, etc. he does not regard self as in consciousness, nor does he have such a view - 'That is the self, that is the world, after death I shall be permanent, stable, eternal, not subject to change'; nor does he have such a view - 'It would not be, and it would not be mine; it will not be, it will not be mine'; but he is one who doubts, who is uncertain, who has not reached a conclusion regarding the Good Teaching. But that, monks, doubt, uncertainty, not having reached a conclusion regarding the Good Teaching is an activity. But that activity, what is its source, what is its origin, what gives birth to it, what is its production? For an ignorant worldling, monks, touched by feeling born of contact with ignorance, craving has arisen; from that is born that activity. Thus indeed, monks, that activity too is impermanent, conditioned, dependently arisen. That craving too is impermanent, conditioned, dependently arisen. That feeling too is impermanent, conditioned, dependently arisen. That contact too is impermanent, conditioned, dependently arisen. That ignorance too is impermanent, conditioned, dependently arisen. Thus, monks, for one knowing thus, for one seeing thus, there is the proximate elimination of mental corruptions." The ninth.
10.
The Discourse on the Full Moon
82. On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in Migāramātā's mansion, together with a large Community of monks. Now at that time, on the uposatha day, the fifteenth, on the full moon night of the full moon, the Blessed One was seated in the open air surrounded by the Community of monks.
Then a certain monk, having risen from his seat, having arranged his upper robe on one shoulder, having extended joined palms in salutation towards the Blessed One, said this to the Blessed One - "I would ask the Blessed One a certain point, venerable sir, if the Blessed One gives me permission for the answering of a question." "If so, monk, having sat down on your own seat, ask whatever you wish." "Yes, venerable sir," that monk, having assented to the Blessed One, having sat down on his own seat, said this to the Blessed One - "Are these, venerable sir, the five aggregates of clinging, as follows - 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."
"These indeed, monk, are the five aggregates of clinging; as follows - the aggregate of clinging to matter, etc. the aggregate of clinging to consciousness." "Good, venerable sir," that monk, having delighted in and given thanks for what the Blessed One had said, asked the Blessed One a further question -
"But, venerable sir, what is the root of these five aggregates of clinging?" "These five aggregates of clinging, monk, have desire as their root," etc. "Is that clinging the same as those five aggregates of clinging, venerable sir, or is clinging something apart from the five aggregates of clinging?" "That clinging, monk, is not the same as those five aggregates of clinging, nor is clinging something apart from the five aggregates of clinging. But whatever desire and lust there is therein, that is the clinging therein." "Good, venerable sir," that monk, etc. asked a further question -
"But could there be, venerable sir, diversity of desire and lust in the five aggregates of clinging?" "There could be, monk" - the Blessed One said - "Here, monk, someone thinks thus - 'May I be of such matter in the future period of time, may I be of such feeling in the future period of time, may I be of such perception in the future period of time, may I be of such activities in the future period of time, may I be of such consciousness in the future period of time.' Thus, monk, there could be diversity of desire and lust in the five aggregates of clinging." "Good, venerable sir," that monk, etc. asked a further question -
"In what respect, venerable sir, is there the designation 'aggregate' for the aggregates?" "Whatever matter, monk, 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... whatever perception... whatever 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. To this extent, monk, is there the designation 'aggregate' for the aggregates." "Good, venerable sir," that monk, etc. asked -
"What, venerable sir, is the cause, what is the condition for the manifestation of the aggregate of material body; what is the cause, what is the condition for the manifestation of the aggregate of feeling; what is the cause, what is the condition for the manifestation of the aggregate of perception; what is the cause, what is the condition for the manifestation of the aggregate of mental activities; what is the cause, what is the condition for the manifestation of the aggregate of consciousness?" "The four primary elements, monk, are the cause, the four primary elements are the condition for the manifestation of the aggregate of material body. Contact is the cause, contact is the condition for the manifestation of the aggregate of feeling. Contact is the cause, contact is the condition for the manifestation of the aggregate of perception. Contact is the cause, contact is the condition for the manifestation of the aggregate of mental activities. Mentality-materiality is the cause, mentality-materiality is the condition for the manifestation of the aggregate of consciousness." "Good, venerable sir," that monk, etc. asked -
"How, venerable sir, does identity view exist?" "Here, monk, 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... consciousness... he regards as self, or self as possessing consciousness; or consciousness as in self, or self as in consciousness. Thus, monk, identity view exists." "Good, venerable sir," that monk, etc. asked -
"But how, venerable sir, does identity view not exist?" "Here, 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, nor self as possessing matter; nor matter as in self, nor self as in matter; not feeling... 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. Thus, monk, identity view does not exist." "Good, venerable sir," that monk, etc. asked -
"What, venerable sir, is the gratification in matter, what is the danger, what is the escape? What of feeling... what of perception... what of activities... What is the gratification in consciousness, what is the danger, what is the escape?" "Whatever happiness and pleasure arises dependent on matter, monk - 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 feeling dependent on... whatever perception dependent on... whatever activities dependent on... 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." "Good, venerable sir," that monk, having delighted in and given thanks for what the Blessed One had said, asked the Blessed One a further question -
"How, venerable sir, for one knowing, for one seeing, do the underlying tendencies to I-making, mine-making, and conceit not exist in regard to this conscious body and externally in regard to all signs?" "Whatever matter, monk, past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near, all matter - 'This is not mine, this I am not, this is not my self' - thus he sees this 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 he sees this as it really is with right wisdom. Thus, monk, for one knowing thus, for one seeing thus, the underlying tendencies to I-making, mine-making, and conceit do not exist in regard to this conscious body and externally in regard to all signs."
Now at that time this reflection arose in the mind of a certain monk: "Thus indeed, friend, materiality is non-self, feeling... perception... activities... consciousness is non-self; actions done by a non-self, upon which self will they touch?" Then the Blessed One, having known with his mind the reflection in the mind of that monk, addressed the monks:
"There is the possibility, monks, that here some foolish man, not knowing, gone to ignorance, with a mind dominated by craving, might think that the Teacher's instruction should be overstepped. Thus indeed, friend, materiality is non-self, feeling... perception... activities... consciousness is non-self. Actions done by a non-self, upon which self will they touch? You have been disciplined by me through counter-questioning, monks, here and there in those various teachings.
"What do you think, monks, is materiality permanent or impermanent?" "Impermanent, 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 here... etc. Seeing thus... etc. He understands: 'There is no more of this state of being.'"
Two spoken with identity, and with gratification-consciousness;
These tenfold are spoken of, in the monk's question." The tenth.
The Chapter on What is Edible is the eighth.
Its summary:
Lion, Edible, Alms-going, with Pālileyya, Full Moon.