2.
The Discourse on the Sixfold Purity
98. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"Here, monks, a monk declares the final liberating knowledge - 'Birth is eliminated, the holy life has been lived, what was to be done has been done, I understand there is no more of this state of being.' That monk's words, monks, should neither be delighted in nor protested against. Without delighting in and without protesting against, a question should be asked - 'Friend, there are these four conventional expressions that have been rightly taught by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself. Which four? Claiming to have seen what has been seen, claiming to have heard what has been heard, claiming to have sensed what has been sensed, claiming to have cognised what has been cognised - these, friend, are the four conventional expressions that have been rightly taught by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself. How knowing, how seeing does the venerable one's mind become liberated from the mental corruptions by non-clinging in regard to these four conventional expressions?' For a monk who has eliminated the mental corruptions, monks, who has lived the holy life, who has done what was to be done, who has laid down the burden, who has attained his own goal, who has completely eliminated the fetters of existence, who is completely liberated through final knowledge, this is in conformity with the Teaching for the explanation - 'Regarding what is seen, friend, I dwell unattracted, unrepelled, independent, unbound, free, unbound, with a mind rid of barriers. Regarding what is heard, friend, I... etc... Regarding what is sensed, friend, I... Regarding what is cognised, friend, I dwell unattracted, unrepelled, independent, unbound, free, unbound, with a mind rid of barriers. Thus knowing, friend, thus seeing, my mind is liberated from the mental corruptions by non-clinging in regard to these four conventional expressions.' That monk's words, monks, should be delighted in and given thanks for with 'Good!' Having delighted in and given thanks for his words with 'Good!', a further question should be asked.
99. "'These five aggregates of clinging, friend, have been rightly taught by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself. Which five? That is: the aggregate of clinging to matter, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to activities, the aggregate of clinging to consciousness - these, friend, are the five aggregates of clinging that have been rightly taught by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself. How knowing, how seeing does the venerable one's mind become liberated from the mental corruptions by non-clinging in regard to these five aggregates of clinging?' For a monk who has eliminated the mental corruptions, monks, who has lived the holy life, who has done what was to be done, who has laid down the burden, who has attained his own goal, who has completely eliminated the fetters of existence, who is completely liberated through final knowledge, this is in conformity with the Teaching for the explanation - 'Having understood, friend, that matter is weak, subject to fading away, without comfort, whatever involvements and clingings regarding matter, mental standpoints, adherences and underlying tendencies - through their elimination, through dispassion, through cessation, through giving up, through relinquishment, I understand that my mind is liberated. Having understood, friend, that feeling... etc... Having understood, friend, that perception... Having understood, friend, that activities... Having understood, friend, that consciousness is weak, subject to fading away, without comfort, whatever involvements and clingings regarding consciousness, mental standpoints, adherences and underlying tendencies - through their elimination, through dispassion, through cessation, through giving up, through relinquishment, I understand that my mind is liberated. Thus knowing, friend, thus seeing, my mind is liberated from the mental corruptions by non-clinging in regard to these five aggregates of clinging.' That monk's words, monks, should be delighted in and given thanks for with 'Good!' Having delighted in and given thanks for his words with 'Good!', a further question should be asked.
100. 'These six elements, friend, have been rightly taught by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself. Which six? The solid element, the liquid element, the heat element, the air element, the space element, the consciousness element - these, friend, are the six elements that have been rightly taught by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself. How knowing, how seeing does the venerable one's mind become liberated from the mental corruptions by non-clinging in regard to these six elements?' For a monk who has eliminated the mental corruptions, monks, who has lived the holy life, who has done what was to be done, who has laid down the burden, who has attained his own goal, who has completely eliminated the fetters of existence, who is completely liberated through final knowledge, this is in conformity with the Teaching for the explanation - 'The solid element, friend, I did not approach as self, nor self as dependent on the solid element. Whatever involvements and clingings dependent on the solid element, mental standpoints, adherences and underlying tendencies - through their elimination, through dispassion, through cessation, through giving up, through relinquishment, I understand that my mind is liberated. The liquid element, friend, I... etc... the heat element, friend, I... the air element, friend, I... the space element, friend, I... the consciousness element, friend, I did not approach as self, nor self as dependent on the consciousness element. Whatever involvements and clingings dependent on the consciousness element, mental standpoints, adherences and underlying tendencies - through their elimination, through dispassion, through cessation, through giving up, through relinquishment, I understand that my mind is liberated. Thus knowing, friend, thus seeing, my mind is liberated from the mental corruptions by non-clinging in regard to these six elements.' That monk's words, monks, should be delighted in and given thanks for with 'Good!' Having delighted in and given thanks for his words with 'Good!', a further question should be asked.
101. "'These six internal and external sense bases, friend, have been rightly taught by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself. What are the six? Eye and forms, ear and sounds, nose and odours, tongue and flavours, body and tangible objects, mind and mental phenomena - these, friend, are the six internal and external sense bases that have been rightly taught by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself. How knowing, how seeing does the venerable one's mind become liberated from the mental corruptions by non-clinging in regard to these six internal and external sense bases?' For a monk who has eliminated the mental corruptions, monks, who has lived the holy life, who has done what was to be done, who has laid down the burden, who has attained his own goal, who has completely eliminated the fetters of existence, who is completely liberated through final knowledge, this is in conformity with the Teaching for the explanation - 'Regarding the eye, friend, regarding forms, regarding eye-consciousness, regarding mental phenomena to be cognised by eye-consciousness, whatever desire, whatever lust, whatever delight, whatever craving, whatever involvements and clingings, mental standpoints, adherences and underlying tendencies - through their elimination, through dispassion, through cessation, through giving up, through relinquishment, I understand that my mind is liberated. Regarding the ear, friend, regarding sounds, regarding ear-consciousness... etc. Regarding the nose, friend, regarding odours, regarding nose-consciousness... Regarding the tongue, friend, regarding flavours, regarding tongue-consciousness... Regarding the body, friend, regarding tangible objects, regarding body-consciousness... Regarding the mind, friend, regarding mental phenomena, regarding mind-consciousness, regarding mental phenomena to be cognised by mind-consciousness, whatever desire, whatever lust, whatever delight, whatever craving, whatever involvements and clingings, mental standpoints, adherences and underlying tendencies - through their elimination, through dispassion, through cessation, through giving up, through relinquishment, I understand that my mind is liberated. Thus knowing, friend, thus seeing, my mind is liberated from the mental corruptions by non-clinging in regard to these six internal and external sense bases.' That monk's words, monks, should be delighted in and given thanks for with 'Good!' Having delighted in and given thanks for his words with 'Good!', a further question should be asked.
102. "But how knowing, how seeing does the venerable one have the underlying tendencies to I-making, mine-making, and conceit uprooted in regard to this conscious body and externally in regard to all signs?" For a monk who has eliminated the mental corruptions, monks, who has lived the holy life, who has done what was to be done, who has laid down the burden, who has attained his own goal, who has completely eliminated the fetters of existence, who is completely liberated through final knowledge, this is in conformity with the Teaching for the explanation - "Formerly indeed, friend, when I was living the household life, I was a fool. To me the Truth-finder or a disciple of the Truth-finder taught the Teaching. Having heard that Teaching, I gained faith in the Truth-finder. Endowed with that acquisition of faith, I considered thus - 'The household life is confinement, a path of dust; going forth is the open air. It is not easy for one dwelling in a house to live the holy life that is completely perfect, completely pure, polished like a conch shell. What if I were to shave off my hair and beard, put on ochre robes, and go forth from home into homelessness?'"
"So I, friend, at a later time, having abandoned a small or a large mass of wealth, having abandoned a small or a large circle of relatives, shaved off my hair and beard, put on ochre robes, and went forth from home into homelessness. Having thus gone forth, having attained the training and way of life of monks, having abandoned the killing of living beings, I abstained from killing living beings; with rod laid down, with knife laid down, one who has shame, compassionate, I dwelt concerned for the welfare of all living beings. Having abandoned taking what is not given, I abstained from taking what is not given; taking only what is given, expecting only what is given, I dwelt in purity through non-stealing. Having abandoned unchaste conduct, I lived the holy life, keeping far away, abstaining from sexual intercourse, which is a village practice. Having abandoned false speech, I abstained from false speech; I spoke the truth, was devoted to truth, reliable, trustworthy, not a deceiver of the world. Having abandoned divisive speech, I abstained from divisive speech; having heard something here, I did not repeat it elsewhere to divide these people, nor having heard something elsewhere did I repeat it here to divide those people; thus I was one who reunites those who are divided, a promoter of those who are united, rejoicing in concord, delighting in concord, taking delight in concord, I was a speaker of words that create concord. Having abandoned harsh speech, I abstained from harsh speech; I spoke such words as are gentle, pleasing to the ear, affectionate, going to the heart, urbane, pleasing and agreeable to many people. Having abandoned idle chatter, I abstained from idle chatter; I spoke at the right time, spoke what is factual, spoke what is beneficial, spoke on the Teaching, spoke on the discipline; I spoke words worth treasuring, timely, reasonable, well-defined, connected with the goal.
"I abstained from damaging seed and plant life; I ate only one meal a day, abstaining from eating at night, abstaining from food at improper times. I abstained from watching dancing, singing, music and shows. I abstained from wearing garlands, using perfumes, cosmetics, ornaments and decorations. I abstained from high and luxurious beds. I abstained from accepting gold and silver; I abstained from accepting raw grain; I abstained from accepting raw meat; I abstained from accepting women and girls; I abstained from accepting male and female slaves; I abstained from accepting goats and sheep; I abstained from accepting fowl and swine; I abstained from accepting elephants, cattle, horses and mares; I abstained from accepting fields and land. I abstained from running messages and errands; I abstained from buying and selling; I abstained from using false weights, false metals, and false measures; I abstained from cheating, deceiving, fraud and crooked dealings; I abstained from cutting, killing, imprisoning, highway robbery, plunder and violence.
"I was content with a robe for tending the body, with almsfood for tending the belly. Wherever I went, I went having taken only these with me. Just as a winged bird, wherever it flies, flies with its wings as its only burden; just so indeed, friend; I was content with a robe for tending the body, with almsfood for tending the belly. Wherever I went, I went having taken only these with me. Endowed with this noble aggregate of morality, I experienced internally a blameless happiness.
103. He, having seen a form with the eye, was not one who grasps at signs, nor one who grasps at features. Since, if I were to dwell with the eye-faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon me, I proceeded to restrain it. I guarded the eye-faculty, I committed to restraint of the eye-faculty. Having heard a sound with the ear. Etc. Having smelled an odour with the nose... etc... Having tasted a flavour with the tongue... etc. Having touched a tangible object with the body... etc... Having cognised a mental object with the mind, I was not one who grasps at signs, nor one who grasps at features. Since, if I were to dwell with the mind faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon me, I proceeded to restrain it. I guarded the mind faculty, I committed to restraint of the mind faculty. I, endowed with this noble restraint of the faculties, experienced internally an untainted happiness.
I acted with full awareness when going forward and returning, I acted with full awareness when looking ahead and looking aside, I acted with full awareness when bending and stretching, I acted with full awareness when wearing the double robe, bowl and robes, I acted with full awareness when eating, drinking, chewing and tasting, I acted with full awareness when defecating and urinating, I acted with full awareness when walking, standing, sitting, sleeping, waking, speaking and remaining silent.
I, endowed with this noble aggregate of morality, endowed with this noble restraint of the faculties, endowed with this noble mindfulness and full awareness, resorted to a secluded lodging - a forest, the root of a tree, a mountain, a grotto, a mountain cave, a cemetery, a deep forest, an open space, a heap of straw. I, after the meal, having returned from my alms round, sat down, folding my legs crosswise, directing my body upright, having established mindfulness in front of me.
I, having abandoned covetousness in the world, dwelt with a mind free from covetousness; I purified the mind of covetousness. Having abandoned anger and malice, I dwelt with a mind free from ill-will, compassionate for the welfare of all living beings; I purified the mind of anger and malice. Having abandoned sloth and torpor, I dwelt free from sloth and torpor, perceiving light, mindful and fully aware; I purified the mind of sloth and torpor. Having abandoned restlessness and remorse, I dwelt unagitated, internally with a mind calmed; I purified the mind of restlessness and remorse. Having abandoned sceptical doubt, I dwelt as one who has crossed over doubt, without uncertainty regarding wholesome mental states; I purified the mind of sceptical doubt.
104. "He, having abandoned these five mental hindrances, impurities of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome mental states, entered and dwelt in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. With the subsiding of applied and sustained thought, he enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration... etc. the third meditative absorption... entered and dwelt in the fourth meditative absorption.
"When the mind was thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, I directed and inclined the mind towards the knowledge of the elimination of mental corruptions. I directly knew as it really is: 'This is suffering'; I directly knew as it really is: 'This is the origin of suffering'; I directly knew as it really is: 'This is the cessation of suffering'; I directly knew as it really is: 'This is the practice leading to the cessation of suffering'; I directly knew as it really is: 'These are the mental corruptions'; I directly knew as it really is: 'This is the origin of mental corruptions'; I directly knew as it really is: 'This is the cessation of mental corruptions'; I directly knew as it really is: 'This is the practice leading to the cessation of mental corruptions.' For me knowing thus, seeing thus, the mind became liberated from the mental corruption of sensuality, the mind became liberated from the mental corruption of existence, the mind became liberated from the mental corruption of ignorance. When liberated, there was the knowledge: 'Liberated.' I directly knew: '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.' Thus knowing, friend, thus seeing, the underlying tendencies to I-making, mine-making, and conceit have been uprooted in regard to this conscious body and externally in regard to all signs." "That monk's words, monks, should be delighted in and given thanks for with 'Good!' Having delighted in and given thanks for his words with 'Good!', he should be addressed thus - 'It is a gain for us, friend, it is well gained for us, that we see such a venerable fellow in the holy life.'"
This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said.
The Discourse on the Sixfold Purification is concluded as second.