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SN3-The Book of Aggregates-This is Third Book of Samyutta Nikaya(Connected Discourses). This is version 2, a modified version of Bhikkhu Bodhi.

Note : 'c' of Pali words is pronounced as 'ch' as in 'China'

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=Samyutta Nikaya:III.Khandhavagga (Book of Aggregates)=

Namo Tassya Bhagavato, Arahato, Samma-Sam-Buddhassya

Homage to that Bhagavato(Lord), Enemy Vanquisher ,

the Rightly and Perfectly Enlightened(Awakened) One

1. Nakulapita
Thus have I heard. On one occasion the Lord (Buddha) was dwelling

among the Bhaggas at Sumsumaragira in the Bhesakala

Grove, the Deer Park. Then the householder Nakulapita

approached the Lord (Buddha), paid homage to him, sat down to

one side, and said to him: 1

"I am old, venerable sir, aged, burdened with years, advanced

in life, come to the last stage, afflicted in body, often ill. I rarely

get to see the Lord (Buddha) and the bhikkhus worthy of esteem. 2

Let the Lord (Buddha) exhort me, venerable sir, let him instruct me,

since that would lead to my welfare and happiness for a long

time."

"So it is, householder, so it is! This body of yours is afflicted,

weighed down, encumbered. 3 If anyone carrying around this

body were to claim to be healthy even for a moment, what is that

due to other than foolishness? Therefore, householder, you

should train yourself thus: 'Even though I am afflicted in body,

my mind will be unafflicted.' Thus should you train yourself."

Then the householder Nakulapita, having delighted and

rejoiced in the Lord (Buddha)'s statement, [2] rose from his seat

and, having paid homage to the Lord (Buddha), keeping him on his

right, he approached the Venerable Sariputta. Having paid homage

to the Venerable Sariputta, he sat down to one side, and the

Venerable Sariputta then said to him:

"Householder, your faculties are serene, your facial complexion

is pure and bright. Did you get to hear a Dhamma talk today

in the presence of the Lord (Buddha)?"

"Why not, venerable sir? Just now I was anointed by the

Lord (Buddha) with the ambrosia of a Dhamma talk."

"With what kind of ambrosia of a Dhamma talk did the Blessed

One anoint you, householder?"

"Here, venerable sir, I approached the Lord (Buddha)....

(The householder Nakulapita repeats his entire conversation with the

Buddha.)

"It was with the ambrosia of such a Dhamma talk, venerable

sir, that the Lord (Buddha) anointed me."

"Didn't it occur to you, householder, to question the Lord (Buddha)

further as to how one is afflicted in body and afflicted in mind,

and how one is afflicted in body but not afflicted in mind?" [3]

"We would come from far away, venerable sir, to learn the

meaning of this statement from the Venerable Sariputta. It would

be good indeed if the Venerable Sariputta would clear up the

meaning of this statement."

"Then listen and attend closely, householder, I will speak."

"Yes, venerable sir," the householder Nakulapita replied. The

Venerable Sariputta said this:

"How, householder, is one afflicted in body and afflicted in

mind? Here, householder, the uninstructed worldling, 4 who is

not a seer of the noble ones and is unskilled and undisciplined in

their Dhamma, who is not a seer of superior persons and is

unskilled and undisciplined in their Dhamma, regards form as

self, or self as possessing form, or form as in self, or self as in

form. He lives obsessed by the notions: 'I am form, form is

mine.' 5 As he lives obsessed by these notions, that form of his

changes and alters. With the change and alteration of form, there

arise in him sorrow, lamentation, pain, displeasure, and despair

"He regards feeling as self, or self as possessing feeling, or feeling

as in self, or self as in feeling. He lives obsessed by the

notions: 'I am feeling, feeling is mine.' As he lives obsessed by

these notions, that feeling of his changes and alters. With the

change and alteration of feeling, there arise in him sorrow,

lamentation, pain, displeasure, and despair.

"He regards perception as self, or self as possessing perception,

or perception as in self, or self as in perception. He lives obsessed

by the notions: 'I am perception, perception is mine.' As he lives

obsessed by these notions, that perception of his changes and

alters. With the change and alteration of perception, there arise in

him sorrow, lamentation, pain, displeasure, and despair.

"He regards volitional formations as self, or self as possessing

volitional formations, or volitional formations as in self, or self as

in volitional formations. He lives obsessed by the notions: 'I am

volitional formations, volitional formations are mine.' As he lives

obsessed by these notions, those volitional formations of his

change and alter. [4] With the change and alteration of volitional

formations, there arise in him sorrow, lamentation, pain,

displeasure, and despair.

"He regards consciousness as self, or self as possessing

consciousness, or consciousness as in self, or self as in consciousness.

He lives obsessed by the notions: 'I am consciousness, consciousness.

is mine.' As he lives obsessed by these notions, that

consciousness of his changes and alters. With the change and

alteration of consciousness, there arise in him sorrow, lamentation,

pain, displeasure, and despair.

"It is in such a way, householder, that one is afflicted in body

and afflicted in mind. 6

"And how, householder, is one afflicted in body but not afflicted

in mind? Here, householder, the instructed noble disciple,

who is a seer of the noble ones and is skilled and disciplined in

their Dhamma, who is a seer of superior persons and is skilled

and disciplined in their Dhamma, does not regard form as self, or

self as possessing form, or form as in self, or self as in form. 7 He

does not live obsessed by the notions: 'I am form, form is mine.'

As he lives unobsessed by these notions, that form of his changes

and alters. With the change and alteration of form, there do not

arise in him sorrow, lamentation, pain, displeasure, and despair.

"He does not regard feeling as self, or self as possessing feeling.

or feeling as in self, or self as in feeling. He does not live obsessed

by the notions: 'I am feeling, feeling is mine.' As he lives

unobsessed by these notions, that feeling of his changes and alters.

With the change and alteration of feeling, there do not arise in

him sorrow, lamentation, pain, displeasure, and despair.

"He does not regard perception as self, or self as possessing

perception, or perception as in self, or self as in perception. He

does not live obsessed by the notions: 'I am perception, perception

tion is mine/ As he lives unobsessed by these notions, that

perception of his changes and alters. With the change and alteration

of perception, there do not arise in him sorrow, lamentation,

pain, displeasure, and despair. [5]

"He does not regard volitional formations as self, or self as

possessing volitional formations, or volitional formations as in self,

or self as in volitional formations. He does not live obsessed by

the notions: 'I am volitional formations, volitional formations are

mine.' As he lives unobsessed by these notions, those volitional

formations of his change and alter. With the change and alteration

of volitional formations, there do not arise in him sorrow,

lamentation, pain, displeasure, and despair.

"He does not regard consciousness as self, or self as possessing

consciousness, or consciousness as in self, or self as in consciousness,

ness. He does not live obsessed by the notions: 'I am consciousness,

consciousness is mine.' As he lives unobsessed by these

notions, that consciousness of his changes and alters. With the

change and alteration of consciousness, there do not arise in him

sorrow, lamentation, pain, displeasure, and despair.

"It is in such a way, householder, that one is afflicted in body

but not afflicted in mind." 8

This is what the Venerable Sariputta said. Elated, the householder

Nakulapita delighted in the Venerable Sariputta's statement.

2. At Devadaha
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling among the Sakyans where there was a town of the

Sakyans named Devadaha. Then a number of westward-bound

bhikkhus approached the Lord (Buddha), paid homage to him, sat

down to one side, and said to him:

"Venerable sir, we wish to go to the western province in order

to take up residence there." 9

"Have you taken leave of Sariputta, bhikkhus?"

"No, venerable sir."

"Then take leave of Sariputta, bhikkhus. Sariputta is wise, he is

one who helps his brothers in the holy life." 10 [6]

"Yes, venerable sir," those bhikkhus replied. Now on that occasion

the Venerable Sariputta was sitting not far from the Blessed

One in a cassia bush. 11 Then those bhikkhus, having delighted

and rejoiced in the Lord (Buddha)'s statement, rose from their seats

and paid homage to the Lord (Buddha)." Then, keeping him on their

right, they approached the Venerable Sariputta. They exchanged

greetings with the Venerable Sariputta and, when they had

concluded their greetings and cordial talk, they sat down to one side

and said to him:

"Friend Sariputta, we wish to go to the western province in

order to take up residence there. We have taken leave of the

Teacher."

"Friends, there are wise khattiyas, wise brahmins, wise householders,

and wise ascetics who question a bhikkhu when he has

gone abroad 12 — for wise people, friends, are inquisitive: 'What

does your teacher say, what does he teach?' I hope that you

venerable ones have learned the teachings well, grasped them well,

attended to them well, reflected on them well, and penetrated

them well with wisdom, so that when you answer you will state

what has been said by the Lord (Buddha) and will not misrepresent

him with what is contrary to fact; so that you will explain in

accordance with the Dhamma, and no reasonable consequence of

your assertion would give ground for criticism." 13

"We would come from far away, friend, to learn the meaning

of this statement from the Venerable Sariputta. It would be good

indeed if the Venerable Sariputta would clear up the meaning of

this statement."

"Then listen and attend closely, friends, I will speak."

"Yes, friend," those bhikkhus replied. The Venerable Sariputta

said this: [7]

"There are, friends, wise khattiyas, wise brahmins, wise householders,

and wise ascetics who question a bhikkhu when he has

gone abroad — for wise people, friends, are inquisitive: 'What

does your teacher say, what does he teach?' Being asked thus.

friends, you should answer: 'Our teacher, friends, teaches the

removal of desire and lust.'

"When you have answered thus, friends, there may be wise

khattiyas ... wise ascetics who will question you further — for

wise people, friends, are inquisitive: 'In regard to what does your

teacher teach the removal of desire and lust?' Being asked thus,

friends, you should answer: 'Our teacher, friends, teaches the

removal of desire and lust for form, the removal of desire and

lust for feeling ... perception ... volitional formations ...

consciousness.'

"When you have answered thus, friends, there may be wise

khattiyas ... wise ascetics who will question you further — for

wise people, friends, are inquisitive: 'Having seen what danger

does your teacher teach the removal of desire and lust for form,

the removal of desire and lust for feeling. . . perception. ..

volitional formations ... consciousness?' Being asked thus, friends,

you should answer thus: 'If, friends, one is not devoid of lust,

desire, affection, thirst, passion, and craving in regard to form, 14

then with the change and alteration of form there arise in one

sorrow, lamentation, pain, displeasure, and despair. If, friends, one

is not devoid of lust, desire, affection, thirst, passion, and craving

in regard to feeling ... perception ... volitional formations ...

consciousness, then with the change and alteration of consciousness

there arise in one sorrow, lamentation, pain, displeasure, and

despair. Having seen this danger, our teacher teaches the

removal of desire and lust for form, the removal of desire and

lust for feeling ... perception ... volitional formations ...

consciousness.' [8]

"When you have answered thus, friends, there may be wise

khattiyas ... wise ascetics who will question you further — for

wise people, friends, are inquisitive: 'Having seen what benefit

does your teacher teach the removal of desire and lust for form,

the removal of desire and lust for feeling. . . perception. ..

volitional formations ... consciousness?' Being asked thus, friends,

you should answer thus: 'If, friends, one is devoid of lust, desire,

affection, thirst, passion, and craving in regard to form, then with

the change and alteration of form sorrow, lamentation, pain,

displeasure, and despair do not arise in one. If one is devoid of lust,

desire, affection, thirst, passion, and craving in regard to feeling

... perception ... volitional formations ... consciousness, then

with the change and alteration of consciousness sorrow,

lamentation, pain, displeasure, and despair do not arise in one. Having

seen this benefit, our teacher teaches the removal of desire and

lust for form, the removal of desire and lust for feeling ...

perception ... volitional formations ... consciousness".

“If, friends, 15 one who enters and dwells amidst unwholesome

states could dwell happily in this very life, without vexation,

despair, and fever, and if, with the breakup of the body, after

death, he could expect a good destination, then the Lord (Buddha)

would not praise the abandoning of unwholesome states. But

because one who enters and dwells amidst unwholesome states

dwells in suffering in this very life, with vexation, despair, and

fever, and because he can expect a bad destination with the

breakup of the body, after death, the Lord (Buddha) praises the

abandoning of unwholesome states.

"If, friends, one who enters and dwells amidst wholesome

states would dwell in suffering in this very life, with vexation, [9]

despair, and fever, and if, with the breakup of the body, after

death, he could expect a bad destination, then the Lord (Buddha)

would not praise the acquisition of wholesome states. But

because one who enters and dwells amidst wholesome states

dwells happily in this very life, without vexation, despair, and

fever, and because he can expect a good destination with the

breakup of the body, after death, the Lord (Buddha) praises the

acquisition of wholesome states."

This is what the Venerable Sariputta said. Elated, those

bhikkhus delighted in the Venerable Sariputta's statement.

3. Haliddakani (1)
Thus have I heard. On one occasion the Venerable Mahakaccana

was dwelling among the people of Avanti on Mount Papata at

Kuraraghara. 16 Then the householder Haliddakani approached

the Venerable Mahakaccana, paid homage to him, sat down to

one side, and said to him:

"Venerable sir, this was said by the Lord (Buddha) in 'The

Questions of Magandiya' of the Atthakavagga: 17

'Having left home to roam without abode

In the village the sage is intimate with none;

Rid of sensual pleasures, without expectations.

He would not engage people in dispute.'

How, venerable sir, should the meaning of this, stated by the

Lord (Buddha) in brief, be understood in detail?"

"The form element, householder, is the home of consciousness;

one whose consciousness is shackled by lust for the form element

is called one who roams about in a home. 18 The feeling element

is the home of consciousness ... The perception element is

the home of consciousness ... The volitional formations element

is the home of consciousness; one whose consciousness is shackled

by lust for the volitional formations element is called one who

roams about in a home. It is in such a way that one roams about

in a home. 19

"And how, householder, does one roam about homeless? The

desire, lust, delight, and craving, the engagement and clinging,

the mental standpoints, adherences, and underlying tendencies

regarding the form element: these have been abandoned by the

Tathagata, cut off at the root, made like a palm stump, obliterated

so that they are no more subject to future arising. 20 Therefore the

Tathagata is called one who roams about homeless. The desire,

lust, delight, and craving, the engagement and clinging, the

mental standpoints, adherences, and underlying tendencies

regarding the feeling element ... the perception element ... the

volitional formations element ... the consciousness element: 21

these have been abandoned by the Tathagata, cut off at the root,

made like a palm stump, obliterated so that they are no more

subject to future arising. Therefore the Tathagata is called one

who roams about homeless. It is in such a way that one roams

about homeless.

"And how, householder, does one roam about in an abode? By

diffusion and confinement in the abode [consisting in] the sign of

forms, one is called one who roams about in an abode. 22 By

diffusion and confinement in the abode [consisting in] the sign of

sounds ... the sign of odours ... the sign of tastes ... the sign of

tactile objects. . . the sign of mental phenomena, one is called one

who roams about in an abode.

"And how, householder, does one roam about without abode?

Diffusion and confinement in the abode [consisting in] the sign

of forms: these have been abandoned by the Tathagata, cut off at

the root, made like a palm stump, obliterated so that they are no

more subject to future arising. Therefore the Tathagata is called

one who roams about without abode. Diffusion and confinement

in the abode [consisting in] the sign of sounds ... the sign of

odours ... the sign of tastes ... the sign of tactile objects ... the

sign of mental phenomena: these have been abandoned by the

Tathagata, cut off at the root, made like a palm stump, [11] obliterated

so that they are no more subject to future arising.

Therefore the Tathagata is called one who roams about without

abode. It is in such a way that one roams about without abode. 23

"And how, householder, is one intimate in the village? Here,

householder, someone lives in association with laypeople: he

rejoices with them and sorrows with them, he is happy when

they are happy and sad when they are sad, and he involves himself

self in their affairs and duties. 24 It is in such a way that one is intimate

in the village.

"And how, householder, is one intimate with none in the village?

Here, householder, a bhikkhu does not live in association with

laypeople. He does not rejoice with them or sorrow with them,

he is not happy when they are happy and sad when they are sad,

and he does not involve himself in their affairs and duties. It is in

such a way that one is intimate with none in the village.

"And how, householder, is one not rid of sensual pleasures?

Here, householder, someone is not devoid of lust, desire, affection,

thirst, passion, and craving in regard to sensual pleasures. It

is in such a way that one is not rid of sensual pleasures.

"And how, householder, is one rid of sensual pleasures? Here,

householder, someone is devoid of lust, desire, affection, thirst,

passion, and craving in regard to sensual pleasures. It is in such

a way that one is rid of sensual pleasures.

"And how, householder, does one entertain expectations? 25

Here, householder, someone thinks: 'May I have such form in the

future! May I have such feeling in the future! May I have such

perception in the future! May I have such volitional formations

in the future! May I have such consciousness in the future!' It is

in such a way that one entertains expectations.

"And how, householder, is one without expectations? Here,

householder, someone does not think: 'May I have such form in

the future!. . . [12] May I have such consciousness in the future!' It

is in such a way that one is without expectations.

"And how, householder, does one engage people in dispute?

Here, householder, someone engages in such talk as this: 26 'You

don't understand this Dhamma and Discipline. I understand this

Dhamma and Discipline. What, you understand this Dhamma

and Discipline! You're practising wrongly. I'm practising rightly.

What should have been said before you said after; what should

have been said after you said before. I'm consistent, you're

inconsistent. What you took so long to think out has been overturned.

Your thesis has been refuted. Go off to rescue your thesis, for

you're defeated, or disentangle yourself if you can.' It is in such

a way that one engages people in dispute.

"And how, householder, does one not engage people in

dispute? Here, householder, someone does not engage in such talk

as this: 'You don't understand this Dhamma and Discipline.... '

It is in such a way that one does not engage people in dispute.

"Thus, householder, when it was said by the Lord (Buddha) in

'The Questions of Magandiya' of the Atthakavagga:

'Having left home to roam without abode.

In the village the sage is intimate with none;

Rid of sensual pleasures, without expectations.

He would not engage people in dispute'

it is in such a way that the meaning of this, stated in brief by the

Lord (Buddha), should be understood in detail."

4. Haliddakani (2)
Thus have I heard. On one occasion the Venerable Mahakaccana

was dwelling among the people of Avanti on Mount Papata at

Kuraraghara. Then the householder Haliddakani approached

the Venerable Mahakaccana, paid homage to him, sat down to

one side, and said to him:

"Venerable sir, this was said by the Lord (Buddha) in 'The

Questions of Sakka': 27 'Those ascetics and brahmins who are liberated

in the extinction of craving are those who have reached

the ultimate end, the ultimate security from bondage, the ultimate

holy life, the ultimate goal, and are best among devas and

humans.' 28 How, venerable sir, should the meaning of this, stated

in brief by the Lord (Buddha), be understood in detail?"

"Householder, through the destruction, fading away, cessation,

giving up, and relinquishment of desire, lust, delight,

craving, engagement and clinging, mental standpoints, adherences,

and underlying tendencies towards the form element, the mind

is said to be well liberated.

"Through the destruction, fading away, cessation, giving up,

and relinquishment of desire, lust, delight, craving, engagement

and clinging, mental standpoints, adherences, and underlying

tendencies towards the feeling element ... the perception element

... the volitional formations element ... the consciousness element,

the mind is said to be well liberated.

"Thus, householder, when it was said by the Lord (Buddha) in

The Questions of Sakka': 'Those ascetics and brahmins who

are liberated in the extinction of craving are those who have

reached the ultimate end, the ultimate security from bondage,

the ultimate holy life, the ultimate goal, and are best among

devas and humans' — it is in such a way. that the meaning of this,

stated in brief by the Lord (Buddha), should be understood in

detail."

5. Trance State (Samadhi)
Thus have I heard. At Savatthi. . . . There the Lord (Buddha) said this:

"Bhikkhus, develop concentration. A bhikkhu who is concentrated

understands things as they really are.

"And what does he understand as it really is? The origin and

passing away of form; the origin and passing away of feeling;

[14] the origin and passing away of perception; the origin and

passing away of volitional formations; the origin and passing

away of consciousness. 29

"And what, bhikkhus, is the origin of form? What is the origin

of feeling? What is the origin of perception? What is the origin of

volitional formations? What is the origin of consciousness?

"Here, bhikkhus, one seeks delight, one welcomes, one

remains holding. And what is it that one seeks delight in, what

does one welcome, to what does one remain holding? One seeks

delight in form, welcomes it, and remains holding to it. As a

consequence of this, delight arises. Delight in form is clinging. With

one's clinging as condition, existence [comes to be]; with existence

as condition, birth; with birth as condition, aging-and-death,

sorrow, lamentation, pain, displeasure, and despair come to be.

Such is the origin of this whole mass of suffering.

"One seeks delight in feeling ... in perception ... in volitional

formations ... in consciousness, welcomes it, and remains holding

to it. As a consequence of this, delight arises.... Such is the

origin of this whole mass of suffering.

"This, bhikkhus, is the origin of form; this is the origin of feeling;

this is the origin of perception; this is the origin of volitional

formations; this is the origin of consciousness. 30

"And what, bhikkhus, is the passing away of form? What is the

passing away of feeling? What is the passing away of perception?

What is the passing away of volitional formations? What is the

passing away of consciousness?

"Here, bhikkhus, one does not seek delight, one does not welcome,

one does not remain holding. And what is it that one does

not seek delight in? What doesn't one welcome? To what doesn't

one remain holding? One does not seek delight in form, does not

welcome it, does not remain holding to it. As a consequence of

this, delight in form ceases. With the cessation of delight comes

cessation of clinging; with cessation of clinging, cessation of exisence

.... Such is the cessation of this whole mass of suffering.

"One does not seek delight in feeling ... [15] ... in perception

... in volitional formations ... in consciousness, does not

welcome it, does not remain holding to it. As a consequence of this,

delight in consciousness ceases.... Such is the cessation of this

whole mass of suffering.

1 "This, bhikkhus, is the passing away of form; this is the passing

away of feeling; this is the passing away of perception; this is

the passing away of volitional formations; this is the passing

away of consciousness."

6. Seclusion (Patisallana)
At Savatthi. "Bhikkhus, make an exertion in seclusion. 31 A

bhikkhu who is secluded understands things as they really are.

"And what does he understand as it really is? The origin and

passing away of form; the origin and passing away of feeling; the

origin and passing away of perception; the origin and passing

away of volitional formations; the origin and passing away of

consciousness.

"And what, bhikkhus, is the origin of form?..."

(The rest of this sutta is identical with the preceding 5.)

7. Agitation through Clinging (1) (Upadaparitassana)
At Savatthi. "Bhikkhus, I will teach you agitation through clinging

and nonagitation through nonclinging. 32 Listen to that and

attend closely, I will speak."

"Yes, venerable sir," those bhikkhus replied. The Lord (Buddha)

said this:

"And how, bhikkhus, is there agitation through clinging?

Here, bhikkhus, the uninstructed worldling, who is not a seer of

the noble ones and is unskilled and undisciplined in their

Dhamma, who is not a seer of superior persons and is unskilled

and undisciplined in their Dhamma, regards form as self, or self

as possessing form, or form as in self, or self as in form. That form

of his changes and alters. With the change and alteration of form,

his consciousness becomes preoccupied with the change of form.

Agitation and a constellation of mental states born of preoccupaion

with the change of form remain obsessing his mind. 33

Because his mind is obsessed, he is frightened, distressed, and

anxious, and through clinging he becomes agitated.

"He regards feeling as self ... perception as self ... volitional

formations as self. . . consciousness as self, or self as possessing

consciousness, or consciousness as in self, or self as in consciousness.

That consciousness of his changes and alters. [17] With the

change and alteration of consciousness, his consciousness

becomes preoccupied with the change of consciousness.

Agitation and a constellation of mental states born of preoccupation

with the change of consciousness remain obsessing his

mind. Because his mind is obsessed, he is frightened, distressed,

and anxious, and through clinging he becomes agitated.

"It is in such a way, bhikkhus, that there is agitation through

clinging.

"And how, bhikkhus, is there nonagitation through nonclinging?

Here, bhikkhus, the instructed noble disciple, who is a seer

of the noble ones and is skilled and disciplined in their Dhamma,

who is a seer of superior persons and is skilled and disciplined in

their Dhamma, does not regard form as self, or self as possessing

form, or form as in self, or self as in form. That form of his

changes and alters. Despite the change and alteration of form, his

consciousness does not become preoccupied with the change of

form. No agitation and constellation of mental states born of

preoccupation with the change of form remain obsessing his mind.

Because his mind is not obsessed,_he is not frightened, distressed,

or anxious, and through nonclinging he does not become agitated.

"He does not regard feeling as self . . . perception as self . ..

volitional formations as self ... [18] ... consciousness as self, or self as

possessing consciousness, or consciousness as in self, or self as in

consciousness. That consciousness of his changes and alters.

Despite the change and alteration of consciousness, his

consciousness does not become preoccupied with the change of

consciousness. No agitation and constellation of mental states born

of preoccupation with the change of consciousness remain

obsessing his mind. Because his mind is not obsessed, he is not

frightened, distressed, or anxious, and through nonclinging he

does not become agitated.

"It is in such a way, bhikkhus, that there is nonagitation

through nonclinging."

8. Agitation through Clinging (2) (Upadaparitassana)
At Savatthi. "Bhikkhus, I will teach you agitation through clinging

and nonagitation through nonclinging. Listen to that and

attend closely....

"And how, bhikkhus, is there agitation through clinging?

Here, bhikkhus, the uninstructed worldling regards form thus:

'This is mine, this I am, this is my self.' 34 That form of his changes

and alters. With the change and alteration of form, there arise in

him sorrow, lamentation, pain, displeasure, and despair.

"He regards feeling thus . . . perception thus . . . volitional

formations thus ... consciousness thus: 'This is mine, this I am, this

is my self.' That consciousness of his changes and alters. With the

change and alteration of consciousness, there arise in him

sorrow, lamentation, pain, displeasure, and despair.

"It is in such a way, bhikkhus, that there is agitation through

clinging.

"And how, bhikkhus, is there nonagitation through nonclinging?

Here, bhikkhus, the instructed noble disciple does not

regard form thus: 'This is mine, this I am, this is my self.' That

form of his changes and alters. With the change and alteration of

form, there do not arise in him sorrow, lamentation, pain,

displeasure, and despair.

"He does not regard feeling thus ... perception thus ...

volitional formations thus. . . consciousness thus: 'This is mine, this I

am, this is my self.' That consciousness of his changes and alters.

With the change and alteration of consciousness, there do not

arise in him sorrow, lamentation, pain, displeasure, and despair.

"It is in such a way, bhikkhus, that there is nonagitation

through nonclinging."

9. Impermanent in the Three Times (Kalattayaanicca sans. Kaal-Atmaya-Anitya)
At Savatthi. "Bhikkhus, form is impermanent, both of the past

and the future, not to speak of the present. Seeing thus, bhikkhus,

the instructed noble disciple is indifferent towards form of the

past; he does not seek delight in form of the future; and he is

practising for revulsion towards form of the present, for its fading

away and cessation.

"Feeling is impermanent ... Perception is impermanent ...

Volitional formations are impermanent ... Consciousness is

impermanent, both of the past and the future, not to speak of the

present. Seeing thus, bhikkhus, the instructed noble disciple is

indifferent towards consciousness of the past; he does not seek

delight in consciousness of the future; and he is practising for

revulsion towards consciousness of the present, for its fading

away and cessation."

10. Sufferitig in the Three Times (Kalattayadukkha sans. Kaal-Atmaya-Dukh)
At Savatthi. "Bhikkhus, form is suffering, both of the past and the

future, not to speak of the present. [20] Seeing thus, bhikkhus, the

instructed noble disciple is indifferent towards form of the past;

he does not seek delight in form of the future; and he is practising

for revulsion towards form of the present, for its fading away

and cessation.

"Feeling is suffering ... Perception is suffering ... Volitional

formations are suffering ... Consciousness is suffering, both of

the past and the future, not to speak of the present. Seeing thus,

bhikkhus, the instructed noble disciple is indifferent towards

consciousness of the past; he does not seek delight in consciousness

of the future; and he is practising for revulsion towards

consciousness of the present, for its fading away and cessation."

11. Nonself in the Three Times (Kalattayaanatta sans. Kaal-Atmaya-Anatm)
At Savatthi. "Bhikkhus, form is nonself, both of the past and the

future, not to speak of the present. Seeing thus, bhikkhus, the

instructed noble disciple is indifferent towards form of the past;

he does not seek delight in form of the future; and he is practising

for revulsion towards form of the present, for its fading away

and cessation.

"Feeling is nonself ... Perception is nonself ... Volitional formations

are nonself. . . Consciousness is nonself, both of the past

and the future, not to speak of the present. Seeing thus, bhikkhus,

the instructed noble disciple is indifferent towards consciousness

of the past; he does not seek delight in consciousness of the

future; and he is practising for revulsion towards consciousness

of the present, for its fading away and cessation."

12. Impermanent (Anicca sans. Anitya)
Thus have I heard. At Savatthi. ... There the Lord (Buddha) said this:

"Bhikkhus, form is impermanent, feeling is impermanent,

perception is impermanent, volitional formations are impermanent,

consciousness is impermanent. Seeing thus, bhikkhus, the

instructed noble disciple experiences revulsion towards form,

revulsion towards feeling, revulsion towards perception, revulsion

towards volitional formations, revulsion towards consciousness.

Experiencing revulsion, he becomes dispassionate.

Through dispassion [his mind] is liberated. When it is liberated

there comes the knowledge: 'It's liberated.' He understands:

'Destroyed is birth, the holy life has been lived, what had to be

done has been done, there is no more for this state of being.'"

13 (2) Suffering (Dukkha)
At Savatthi. "Bhikkhus, form is suffering, feeling is suffering.

perception is suffering, volitional formations are suffering,

consciousness is suffering. Seeing thus ... He understands: '... there

is no more for this state of being"'

14. Nonself (Anatta sans. Anatm)
At Savatthi. "Bhikkhus, form is nonself, feeling is nonself,

perception is nonself, volitional formations are nonself, consciousness

is nonself. Seeing thus ... He understands: '... there is no

more for this state of being" [22]

15. What is Impermanent (Yadanicca sans. Yada-anitya)
At Savatthi. "Bhikkhus, form is impermanent. What is impermanent

is suffering. What is suffering is nonself. What is nonself

should be seen as it really is with correct wisdom thus: 'This is

not mine, this I am not, this is not my self.'

"Feeling is impermanent.... Perception is impermanent....

Volitional formations are impermanent.... Consciousness is

impermanent. What is impermanent is suffering. What is suffering

ing is nonself. What is nonself should be seen as it really is with

correct wisdom thus: 'This is not mine, this I am not, this is not

my self.'

"Seeing thus . . . He understands: ' . . . there is no more for this

state of being.'"

16. What is Suffering (Yamdukkha)
At Savatthi. "Bhikkhus, form is suffering. What is suffering is

nonself. What is nonself should be seen as it really is with correct

wisdom thus: 'This is not mine, this I am not, this is not my self.'

"Feeling is suffering.... Perception is suffering.... Volitional

formations are suffering.... Consciousness is suffering. What is

suffering is nonself. What is nonself should be seen as it really is

with correct wisdom thus: 'This is not mine, this I am not, this is

not my self/

"Seeing thus . . . He understands: ' . . . there is no more for this

state of being.'"

17. What is Nonself (Yadanatta)
At Savatthi. "Bhikkhus, form is nonself. What is nonself

should be seen as it really is with correct wisdom thus: 'This is

not mine, this I am not, this is not my self.'

"Feeling is nonself.... Perception is nonself.... Volitional formations

are nonself.... Consciousness is nonself. What is nonself

should be seen as it really is with correct wisdom thus: 'This is

not mine, this I am not, this is not my self.'

"Seeing thus ... He understands: '... there is no more for this

state of being.'"

18. Impermanent with Cause (Sahetuanicca sans. Sahetu-anitya)
At Savatthi. "Bhikkhus, form is impermanent. The cause and

condition for the arising of form is also impermanent. As form

has originated from what is impermanent, how could it be

permanent?

"Feeling is impermanent.... Perception is impermanent....

Volitional formations are impermanent.... Consciousness is

impermanent. The cause and condition for the arising of

consciousness is also impermanent. As consciousness has originated

from what is impermanent, how could it be permanent?

"Seeing thus ... He understands: '... there is no more for this

state of being.'"

19. Suffering with Cause (Sahetudukkha)
At Savatthi. "Bhikkhus, form is suffering. The cause and condition

for the arising of form is also suffering. As form has originated

from what is suffering, how could it be happiness?

"Feeling is suffering.... Perception is suffering.... Volitional

formations are suffering.... [24] Consciousness is suffering. The

cause and condition for the arising of consciousness is also

suffering. As consciousness has originated from what is suffering,

how could it be happiness?

"Seeing thus ... He understands: '... there is no more for this

state of being.'"

20. Nonself with Cause (Sahetuanatta sans. Sahetu-anatm)
At Savatthi. "Bhikkhus, form is nonself. The cause and condition

for the arising of form is also nonself. As form has originated

from what is nonself, how could it be self?

"Feeling is nonself.... Perception is nonself.... Volitional formations

are nonself.... Consciousness is nonself. The cause and

condition for the arising of consciousness is also nonself. As consciousness

has originated from what is nonself, how could it be self?

"Seeing thus ... He understands: '... there is no more for this

state of being.'"

21. Ananda
At Savatthi. Then the Venerable Ananda approached the Blessed

One, paid homage to him, sat down to one side, and said to him:

"Venerable sir, it is said, 'cessation, cessation.' Through the

cessation of what things is cessation spoken of?"

"Form, Ananda, is impermanent, conditioned, dependently

arisen, subject to destruction, to vanishing, to fading away, to

cessation. Through its cessation, cessation is spoken of.

"Feeling is impermanent ... Perception is impermanent ...

Volitional formations are impermanent ... [25] ... Consciousness

is impermanent, conditioned, dependently arisen, subject to

destruction, to vanishing, to fading away, to cessation. Through

its cessation, cessation is spoken of.

"It is through the cessation of these things, Ananda, that cessation

is spoken of."

22. The Burden (Bhara)
At Savatthi.... There the Lord (Buddha) said this:

"Bhikkhus, I will teach you the burden, the carrier of the burden, 35

the taking up of the burden, and the laying down of the

burden. Listen to that....

"And what, bhikkhus, is the burden? It should be said: the five

aggregates subject to clinging. What five? The form aggregate

subject to clinging, the feeling aggregate subject to clinging, the

perception aggregate subject to clinging, the volitional formations

aggregate subject to clinging, the consciousness aggregate

subject to clinging. This is called the burden. 36

"And what, bhikkhus, is the carrier of the burden? It should be

said: the person, this venerable one of such a name and clan. This

is called the carrier of the burden. 37

"And what, bhikkhus, is the taking up of the burden? It is this

craving that leads to renewed existence, accompanied by delight

and lust, seeking delight here and there; that is, craving for sensual

pleasures, craving for existence, craving for extermination.

This is called the taking up of the burden. 38

"And what, bhikkhus, is the laying down of the burden? It is

the remainderless fading away and cessation of that same craving,

the giving up and relinquishing of it, freedom from it,

nonreliance on it. This is called the laying down of the burden." 39

This is what the Lord (Buddha) said. Having said this, the

Fortunate One, the Teacher, further said this:

"The five aggregates are truly burdens.

The burden-carrier is the person.

Taking up the burden is suffering in the world.

Laying the burden down is blissful.

Having laid the heavy burden down

Without taking up another burden.

Having drawn out craving with its root.

One is free from hunger, fully quenched." 40

23. Full Understanding (Parinna sans. Param-gyan)
At Savatthi. [27] "Bhikkhus, I will teach you things that should be

fully understood and also full understanding. Listen to that....

"And what, bhikkhus, are the things that should be fully

understood? Form, bhikkhus, is something that should be fully

understood; feeling ... perception ... volitional formations ...

consciousness is something that should be fully understood.

These are called the things that should be fully understood.

"And what, bhikkhus,. is full understanding? The destruction

of lust, the destruction of hatred, the destruction of delusion.

This is called full understanding." 44

24. Directly Knowing (Abhijana sans. Abhi-gyan)
At Savatthi. "Bhikkhus, without directly knowing and fully

understanding form, without becoming dispassionate towards it

and abandoning it, one is incapable of.destroying suffering.

Without directly knowing and fully understanding feeling ...

perception ... volitional formations ... consciousness, without

becoming dispassionate towards it and abandoning it, one is

incapable of destroying suffering.

"Bhikkhus, by directly knowing and fully understanding form,

by becoming dispassionate towards it and abandoning it, one is

capable of destroying suffering. By directly knowing and fully

understanding feeling ... perception ... volitional formations ...

consciousness, by becoming dispassionate towards it and abandoning

it, one is capable of destroying suffering." 42

25. Desire and Lust (Chandaraga)
At Savatthi. "Bhikkhus, abandon desire and lust for form. Thus

that form will be abandoned, cut off at the root, made like a palm

stump, obliterated so that it is no more subject to future arising.

"Abandon desire and lust for feeling ... for perception ... for

volitional formations ... for consciousness. Thus that consciousness

will be abandoned, cut off at the root, made like a palm

stump, obliterated so that it is no more subject to future arising."

26. Gratification (1) (Assada1 sans. Aswad)
At Savatthi. "Bhikkhus, before my enlightenment, while I was

still a bodhisatta, not yet fully enlightened, it occurred to me:

'What is the gratification, what is the danger, what is the escape

in the case of form? What is the gratification, what is the danger,

what is the escape in the case of feeling ... perception ...

volitional formations. . . consciousness?' 43 [28]

"Then, bhikkhus, it occurred to me: 'The pleasure and joy that

arise in dependence on form: this is the gratification in form. That

form is impermanent, suffering, and subject to change: this is the

danger in form. The removal and abandonment of desire and lust

for form: this is the escape from form.

"'The pleasure and joy that arise in dependence on feeling ...

in dependence on perception ... in dependence on volitional

formations ... in dependence on consciousness: this is the gratification

in consciousness. That consciousness is impermanent,

suffering, and subject to change: this is the danger in consciousness.

The removal and abandonment of desire and lust for consciousness:

this is the escape from consciousness.'

"So long, bhikkhus, as I did not directly know as they really are

the gratification, the danger, and the escape in the case of these

five aggregates subject to clinging, I did not claim to have awakened

to the unsurpassed perfect enlightenment in this world

with its devas, Mara, and Brahma, in this generation with its

ascetics and brahmins, its devas and humans. But when I directly

ly knew all this as it really is, then I claimed to have awakened to

the unsurpassed perfect enlightenment in this world with ... its

devas and humans.

"The knowledge and vision arose in me: 'Unshakable is my

liberation of mind; this is my last birth; now there is no more

renewed existence.'" [29]

27. Gratification (2) (Assada2 sans. Aswad)
At Savatthi. "Bhikkhus, I set out seeking the gratification in form.

Whatever gratification there is in form — that I discovered. I have

clearly seen with wisdom just how far the gratification in form

extends.

"Bhikkhus, I set out seeking the danger in form. Whatever danger

there is in form — that I discovered. I have clearly seen with

wisdom just how far the danger in form extends.

"Bhikkhus, I set out seeking the escape from form. Whatever

escape there is from form — that I discovered. I have clearly seen

with wisdom just how far the escape from form extends.

"Bhikkhus, I set out seeking the gratification in ... the danger

in ... the escape from feeling ... from perception ... from

volitional formations. . . from consciousness. Whatever escape there

is from consciousness — that I discovered. I have clearly seen with

wisdom just how far the escape from consciousness extends.

"So long, bhikkhus, as I did not directly know as they really are

the gratification, the danger, and the escape in the case of these

five aggregates subject to clinging, I did not claim to have

awakened to the unsurpassed perfect enlightenment in this world

with its devas, Mara, and Brahma, in this generation with its

ascetics and brahmins, its devas and humans. But when I directly

knew all this as it really is, then I claimed to have awakened to

the unsurpassed perfect enlightenment in this world with ... its

devas and humans.

“The knowledge and vision arose in me: 'Unshakable is my

liberation of mind; this is my last birth; now there is no more

renewed existence.'"

28. Gratification (3) (Assada3 sans. Aswad)
At Savatthi. "Bhikkhus, if there were no gratification in form, [30]

beings would not become enamoured with it; but because there

is gratification in form, beings become enamoured with it. If

there were no danger in form, beings would not experience

revulsion towards it; but because there is danger in form, beings

experience revulsion towards it. If there were no escape from

form, beings would not escape from it; but because there is an

escape from form, beings escape from it.

"Bhikkhus, if there were no gratification in feeling ... in

perception ... in volitional formations ... in consciousness, beings

would not become enamoured with it .. . but because there is an

escape from consciousness, beings escape from it.

"So long, bhikkhus, as beings have not directly known as they

really are the gratification as gratification, the danger as danger,

and the escape as escape in the case of these five aggregates

subject to clinging, they have not escaped from this world with its

devas, Mara, [31] and Brahma, from this generation with its

ascetics and brahmins, its devas and humans; they have not

become detached from it, released from it, nor do they dwell

with a mind rid of barriers. But when beings have directly

known all this as it really is, then they have escaped from this

world with ... its devas and humans; they have become

detached from it, released from it, and they dwell with a mind

rid of barriers."

29. Delight (Abhinandana)
At Savatthi. "Bhikkhus, one who seeks delight in form seeks

delight in suffering. One who seeks delight in suffering, I say, is

not freed from suffering. One who seeks delight in feeling ... in

perception ... in volitional formations ... in consciousness seeks

delight in suffering. One who seeks delight in suffering, I say, is

not freed from suffering.

"One who does not seek delight in form ... in consciousness

does not seek delight in suffering. One who does not seek delight

in suffering, I say, is freed from suffering."

30. Arising (Uppada sans. Utpad)
At Savatthi. "Bhikkhus, the arising, continuation, production,

[32] and manifestation of form is the arising of suffering, the

continuation of disease, the manifestation of aging-and-death. The

arising of feeling ... of perception ... of volitional formations ...

of consciousness is the arising of suffering, the continuation of

disease, the manifestation of aging-and-death.

"The cessation, subsiding, and passing away of form ... of

consciousness is the cessation of suffering, the subsiding of disease,

the passing away of aging-and-death."

31. The Root of Misery (Aghamula)
At Savatthi. "Bhikkhus, I will teach you misery 44 and the root of

misery. Listen to that....

"And what, bhikkhus, is misery? Form is misery; feeling is

misery; perception is misery; volitional formations are misery;

consciousness is misery. This is called misery.

"And what, bhikkhus, is the root of misery? It is this craving

that leads to renewed existence, accompanied by delight and

lust, seeking delight here and there; that is, craving for sensual

pleasures, craving for existence, craving for extermination. This

is called the root of misery."

32. The Fragile (Pabhangu san. Pra-bhangur or Pratyaksh-bhangur)
At Savatthi. "Bhikkhus, I will teach you the fragile 45 and the

unfragile. Listen to that....

"And what, bhikkhus, is the fragile, and what the unfragile?

[33] Form is the fragile; its cessation, subsiding, passing away is

the unfragile. Feeling is the fragile. . . Perception is the fragile ...

Volitional formations are the fragile ... Consciousness is the

fragile; its cessation, subsiding, passing away is the unfragile."

33. Not Yours (1) (Natumhakam1 sans. Na-Tvamvakam)
At Savatthi. "Bhikkhus, whatever is not yours, abandon it. When

you have abandoned it, that will lead to your welfare and happiness.46

And what is it, bhikkhus, that is not yours? Form is not

yours: abandon it. When you have abandoned it, that will lead to

your welfare and happiness. Feeling is not yours. . . Perception is

not yours ... [34] Volitional formations are not yours ...

Consciousness is not yours: abandon it. When you have

abandoned it, that will lead to your welfare and happiness.

"Suppose, bhikkhus, people were to carry off the grass, sticks,

branches, and foliage in this Jeta's Grove, or to burn them, or to

do with them as they wish. Would you think: 'People are carrying

us off, or burning us, or doing with us as they wish'?"

"No, venerable sir. For what reason? Because, venerable sir,

that is neither our self nor what belongs to our self."

"So too, bhikkhus, form is not yours ... consciousness is not

yours: abandon it. When you have abandoned it, that will lead to

your welfare and happiness."

34. Not Yours (2) (Natumhakam2 sans. Na-Tvamvakam)
(This sutta is identical with the preceding one except that it omits the

simile.)

35. A Certain Monk (1) (Annatarabhikkhu1 sans. Anyantar-bhikshu)
At Savatthi. [35] Then a certain bhikkhu approached the Blessed

One, paid homage to him, sat down to one side, and said to him:

"Venerable sir, it would be good if the Lord (Buddha) would teach

me the Dhamma in brief, so that, having heard the Dhamma

from the Lord (Buddha), I might dwell alone, withdrawn, diligent,

ardent, and resolute."

"Bhikkhu, if one has an underlying tendency towards something,

then one is reckoned in terms of it. 47 If one does not have

an underlying tendency towards something, then one is not reckoned

in terms of it."

"Understood, Lord (Buddha)! Understood, Fortunate One!"

"In what way, bhikkhu, do you understand in detail the meaning

of what was stated by me in brief?"

"If, venerable sir, one has an underlying tendency towards

form, then one is reckoned in terms of it. If one has an underlying

tendency towards feeling, then one is reckoned in terms of it.

If one has an underlying tendency towards perception, then one

is reckoned in terms of it. If one has an underlying tendency

towards volitional formations, then one is reckoned in terms of

them. If one has an underlying tendency towards consciousness,

then one is reckoned in terms of it.

"If, venerable sir, one does not have an underlying tendency

towards form, then one is not reckoned in terms of it. If one does

not have an underlying tendency towards feeling ... towards

perception ... towards volitional formations ... towards

consciousness, then one is not reckoned in terms of it.

"It is in such a way, venerable sir, that I understand in detail

the meaning of what was stated by the Lord (Buddha) in brief."

"Good, good, bhikkhu! It is good that you understand in detail

the meaning of what was stated by me in brief. If, bhikkhu, one

has an underlying tendency towards form ... (as above in full) ...

then one is not reckoned in terms of it. It is in such a way that the

meaning of what was stated by me in brief should be understood

in detail."

Then that bhikkhu, having delighted and rejoiced in the Blessed

One's statement, [36] rose from his seat, and, after paying homage

to the Lord (Buddha), keeping him on his right, he departed.

Then, dwelling alone, withdrawn, diligent, ardent, and

resolute, that bhikkhu, by realizing it for himself with direct

knowledge, in this very life entered and dwelt in that unsurpassed goal

of the holy life for the sake of which clansmen rightly go forth

from the household life into homelessness. He directly knew:

"Destroyed is birth, the holy life has been lived, what had to be

done has been done, there is no more for this state of being." And

that bhikkhu became one of the arahants. 48

36. A Certain Bhikkhu (2) (Annatarabhikkhu2 sans. Anyantar-bhikshu)
At Savatthi. Then a certain bhikkhu approached the Lord (Buddha),

paid homage to him, sat down to one side, and said to him:

"Venerable sir, it would be good if the Lord (Buddha) would teach

me the Dhamma in brief, so that, having heard the Dhamma

from the Lord (Buddha), I might dwell alone, withdrawn, diligent,

ardent, and resolute."

"Bhikkhu, if one has an underlying tendency towards something,

then one is measured in accordance with it; 49 if one is

measured in accordance with something, then one is reckoned in

terms of it. If one does not have an underlying tendency towards

something, then one is not measured in accordance with it; if one

is not measured in accordance with something, then one is not

reckoned in terms of it."

"Understood, Lord (Buddha)! Understood, Fortunate One!"

"In what way, bhikkhu, do you understand in detail the meaning

of what was stated by me in brief?"

"If, venerable sir, one has an underlying tendency towards

form, then one is measured in accordance with it; if one is

measured in accordance with it, then one is reckoned in terms

of it. If one has an underlying tendency towards feeling ...

towards perception ... towards volitional formations ... towards

consciousness, then one is measured in accordance with it; if

one is measured in accordance with it, then one is reckoned in

terms of it.

"If, venerable sir, one does not have an underlying tendency

towards form, then one is not measured in accordance with it;

[37] if one is not measured in accordance with it, then one is not

reckoned in terms of it. If one does not have an underlying tendency

towards feeling ... towards perception ... towards volitional

formations ... towards consciousness, then one is not

measured in accordance with it; if one is not measured in accordance

with it, then one is not reckoned in terms of it.

"It is in such a way, venerable sir, that I understand in detail

the meaning of what was stated by the Lord (Buddha) in brief."

"Good, good, bhikkhu! It is good that you understand in detail

the meaning of what was stated by me in brief. If, bhikkhu, one

has an underlying tendency towards form ... (as above in full). ..

then one is not reckoned in terms of it. It is in such a way that the

meaning of what was stated by me in brief should be understood

in detail."

Then that bhikkhu, having delighted and rejoiced in the

Lord (Buddha)'s words, rose from his seat ... And that bhikkhu

became one of the arahants.

37. Ananda (1)
At Savatthi. Then the Venerable Ananda approached the Blessed

One. . . . The Lord (Buddha) then said to the Venerable Ananda as he

was sitting to one side:

"If, Ananda, they were to ask you: 'Friend Ananda, what are

the things of which an arising is discerned, a vanishing is

discerned, an alteration of that which stands is discerned?' — being

asked thus, how would you answer?" 50 [38]

"Venerable sir, if they were to ask me this, I would answer

thus: 'Friends, with form an arising is discerned, a vanishing is

discerned, an alteration of that which stands is discerned. With

feeling ... perception ... volitional formations ... consciousness

an arising is discerned, a vanishing is discerned, an alteration of

that which stands is discerned. These, friends, are the things of

which an arising is discerned, a vanishing is discerned, an alteration

of that which stands is discerned.' Being asked thus, venerable

sir, I would answer in such a way."

"Good, good, Ananda! With form, Ananda, an arising is

discerned, a vanishing is discerned, an alteration of that which

stands is discerned. With feeling ... perception ... volitional formations

... consciousness an arising is discerned, a vanishing is

discerned, an alteration of that which stands is discerned. These,

Ananda, are the things of which an arising is discerned, a

vanishing is discerned, an alteration of that which stands is discerned.

Being asked thus, Ananda, you should answer in such a way."

38. Ananda (2)
At Savatthi.... The Lord (Buddha) then said to the Venerable

Ananda as he was sitting to one side:

"If, Ananda, they were to ask you: 'Friend Ananda, what are

the things of which an arising was discerned, a vanishing was

discerned, an alteration of that which stands was discerned?

What are the things of which an arising will be discerned, a

vanishing will be discerned, an alteration of that which stands will

be discerned? What are the things of which an arising is

discerned, a vanishing is discerned, an alteration of that which

stands is discerned?' — being asked thus, Ananda, how would

you answer?"

"Venerable sir, if they were to ask me this, [39] I would answer

thus: 'Friends, with form that has passed, ceased, changed, an

arising was discerned, a vanishing was discerned, an alteration

of that which stands was discerned. With feeling ... perception

... volitional formations ... consciousness that has passed,

ceased, changed, an arising was discerned, a vanishing was

discerned, an alteration of that which stands was discerned. It is of

these things, friends, that an arising was discerned, that a

vanishing was discerned, that an alteration of that which stands was

discerned.

"'Friends, with form that has not been born, not become

manifest, an arising will be discerned, a vanishing will be discerned,

an alteration of that which stands will be discerned. With feeling

. . . perception. . . volitional formations. . . consciousness that has

not been born, not become manifest, an arising will be discerned,

a vanishing will be discerned, an alteration of that which stands

will be discerned. It is of these things, friends, that an arising will

be discerned, that a vanishing will be discerned, that an alteration

of that which stands will be discerned.

"'Friends, with form that has been born, that has become

manifest, an arising is discerned, a vanishing is discerned, an alteration

of that which stands is discerned. With feeling ... perception

... volitional formations ... consciousness that has been

born, that has become manifest, an arising is discerned, a

vanishing is discerned, an alteration of that which stands is

discerned. It is of these things, friends, that an arising is discerned,

that a vanishing is discerned, that an alteration of that which

stands is discerned.'

"Being asked thus, venerable sir, I would answer in such a way."

"Good, good, Ananda!"

(The Buddhn here repeats the entire answer of the Venerable Ananda,

concluding :)

"Being asked thus, Ananda, you should answer in such a way."

39. In Accordance with the Dhamma (1) (Anudhamma1 sans. Anukarniya-dharma)
At Savatthi. "Bhikkhus, when a bhikkhu is practising in accordance

with the Dhamma, 51 this is what accords with the

Dhamma: he should dwell engrossed in revulsion towards form,

feeling, perception, volitional formations, and consciousness. 52

One who dwells engrossed in revulsion towards form ... and

consciousness, fully understands form, feeling, perception, volitional formations,

and consciousness. One who fully understands

form ... and consciousness is freed from form, [41] feeling,

perception, volitional formations, and consciousness. He is freed

from birth, aging, and death; freed from sorrow, lamentation,

pain, displeasure, and despair; freed from suffering, I say."

40. In Accordance with the Dhamma (2) (Anudhamma2 sans. Anukarniya-dharma)
At Savatthi. "Bhikkhus, when a bhikkhu is practising in accordance

with the Dhamma, this is what accords with the Dhamma:

he should dwell contemplating impermanence in form ... (as

above) ... he is freed from suffering, I say."

41. In Accordance with the Dhamma (3) (Anudhamma3 sans. Anukarniya-dharma)
... "he should dwell contemplating suffering in form ... (as above)

... he is freed from suffering, I say."

42. In Accordance with the Dhamma (4) (Anudhamma4 sans. Anukarniya-dharma)
... "he should dwell contemplating nonself in form ... (as above)

... he is freed from suffering, I say."

43. With Yourselves as Island (Attadipa sans. Atm-dweep)
At Savatthi. "Bhikkhus, dwell with yourselves as an island, with

yourselves as a refuge, with no other refuge; with the Dhamma

as an island, with the Dhamma as a refuge, with no other

refuge. 53 When you dwell with yourselves as an island, with

yourselves as a refuge, with no other refuge; with the Dhamma

as an island, with the Dhamma as a refuge, with no other refuge,

the basis itself should be investigated thus: 54 'From what are sorrow,

lamentation, pain, displeasure, and despair born? How are

they produced?'

"And, bhikkhus, from what are sorrow, lamentation, pain,

displeasure, and despair born? How are they produced? Here,

bhikkhus, the uninstructed worldling, who is not a seer of the

noble ones and is unskilled and undisciplined in their Dhamma,

who is not a seer of superior persons and is unskilled and

undisciplined in their Dhamma, regards form as self, or self as

possessing form, or form as in self, or self as in form. That form of his

changes and alters. With the change and alteration of form, there

arise in him sorrow, lamentation, pain, displeasure, and despair.

"He regards feeling as self . . . perception as self . . . volitional

formations as self. . . consciousness as self, or self as possessing

consciousness, or consciousness as in self, or self as in consciousness.

That consciousness of his changes and alters. With the

change and alteration of consciousness, there arise in him sorrow,

lamentation, pain, displeasure, and despair.

"But, bhikkhus, when one has understood the impermanence

of form, its change, fading away, and cessation, and when one

sees as it really is with correct wisdom thus: 'In the past and also

now all form is impermanent, suffering, and subject to change,'

then sorrow, lamentation, pain, displeasure, and despair are

abandoned. With their abandonment, one does not become

agitated. 55 Being unagitated, one dwells happily. A bhikkhu who

dwells happily is said to be quenched in that respect. 56

"When one has understood the impermanence of feeling ... of

perception ... of volitional formations ... of consciousness, its

change, fading away, and cessation, and when one sees as it really

is with correct wisdom thus: 'In the past and also now all

consciousness is impermanent, suffering, and subject to change,'

then sorrow, lamentation, pain, displeasure, and despair are

abandoned. With their abandonment, one does not become

agitated. Being unagitated, one dwells happily. A bhikkhu who

dwells happily is said to be quenched in that respect."

44. The Way (Patipada sans. Pratipad)
At Savatthi. [44] "Bhikkhus, I will teach you the way leading to

the origination of identity and the way leading to the cessation of

identity. Listen to that....

“And what, bhikkhus, is the way leading to the origination of

identity? Here, bhikkhus, the uninstructed worldling. . . regards

form as self ... feeling as self ... perception as self ... volitional formations

as self ... consciousness as self ... or self as in

consciousness. This, bhikkhus, is called the way leading to the

origination of identity. When it is said. The way leading to the

ination of identity,' the meaning here is this: a way of regarding

things that leads to the origination of suffering. 57

"And what, bhikkhus, is the way leading to the cessation of

identity? Here, bhikkhus, the instructed noble disciple ... does

not regard form as self. . . nor feeling as self. . . nor perception as

self ... nor volitional formations as self ... nor consciousness as

self. . . nor self as in consciousness. This, bhikkhus, is called the

way leading to the cessation of identity. When it is said. The way

leading to the cessation of identity' the meaning here is this: a

way of regarding things that leads to the cessation of suffering."

45 Impermanent (1) (Aniccha1 sas. Anitya)
At Savatthi. "Bhikkhus, form is impermanent. What is

impermanent is suffering. [45] What is suffering is nonself. What is

nonself should be seen as it really is with correct wisdom thus:

This is not mine, this I am not, this is not my self.' When one

sees this thus as it really is with correct wisdom, the mind

becomes dispassionate and is liberated from the taints by

nonclinging. 58

"Feeling is impermanent.... Perception is impermanent....

Volitional formations are impermanent.... Consciousness is

impermanent. What is impermanent is suffering. What is suffering

is nonself. What is nonself should be seen as it really is with

correct wisdom thus: This is not mine, this I am not, this is not

my self.' When one sees this thus as it really is with correct

wisdom, the mind becomes dispassionate and is liberated from the

taints by nonclinging.

"If, bhikkhus, a bhikkhu's mind has become dispassionate

towards the form element, it is liberated from the taints by

nonclinging. If his mind has become dispassionate towards the feeling

element ... towards the perception element ... towards the

volitional formations element. . . towards the consciousness

element, it is liberated from the taints by nonclinging.

"By being liberated, it is steady; by being steady, it is content;

by being content, he is not agitated. Being unagitated, he personally

attains Nibbana. He understands: 'Destroyed is birth, the

holy life has been lived, what had to be done has been done, there

is no more for this state of being.'" 59

46. Impermanent (2) (Aniccha2 sas. Anitya)
At Savatthi. "Bhikkhus, form is impermanent.... Feeling is

impermanent.... Perception is impermanent.... Volitional formations

are impermanent.... Consciousness is impermanent. What

is impermanent is suffering. What is suffering is nonself. What is

nonself should be seen as it really is with correct wisdom thus:

'This is not mine, this I am not, this is not my self.'

"When one sees this thus as it really is with correct wisdom,

one holds no more views concerning the past. When one holds

no more views concerning the past, [46] one holds no more views

concerning the future. When one holds no more views concerning

the future, one has no more obstinate grasping. 60 When one

has no more obstinate grasping, the mind becomes dispassionate

towards form, feeling, perception, volitional formations, and

consciousness, and is liberated from the taints by nonclinging.

"By being liberated, it is steady; by being steady, it is content;

by being content, one is not agitated. Being unagitated, one

personally attains Nibbana. One understands: 'Destroyed is birth,

the holy life has been lived, what had to be done has been done,

there is no more for this state of being.'"

47. Ways of Regarding Things (Samanupassana sans. Samyak-anupashyana)
At Savatthi. "Bhikkhus, those ascetics and brahmins who regard

[anything as] self in various ways all regard [as self] the five

aggregates subject to clinging, or a certain one among them.

What five?

"Here, bhikkhus, the uninstructed worldling, who is not a seer

of the noble ones and is unskilled and undisciplined in their

Dhamma, who is not a seer of superior persons and is unskilled

and undisciplined in their Dhamma, regards form as self, or self

as possessing form, or form as in self, or self as in form. He

regards feeling as self ... perception as self ... volitional formations

as self ... consciousness as self, or self as possessing

consciousness, or consciousness as in self, or self as in consciousness.

"Thus this way of regarding things and [the notion] 'I am' have

not vanished in him. 61 As 'I am' has not vanished, there takes

place a descent of the five faculties — of the eye faculty, the ear

faculty, the nose faculty, the tongue faculty, the body faculty. 62

There is, bhikkhus, the mind, there are mental phenomena, there

is the element of ignorance. When the uninstructed worldling is

contacted by a feeling born of ignorance-contact, 'I am' occurs to

him; 'I am this' occurs to him; 'I will be' and 'I will not be,' and 'I

will consist of form' and 'I will be formless,' and 'I will be

percipient' and 'I will be nonpercipient' and 'I will be neither

percipient nor nonpercipient' — these occur to him. 63 [47]

"The five faculties remain right there, bhikkhus, but in regard

to them the instructed noble disciple abandons ignorance and

arouses true knowledge. With the fading away of ignorance and

the arising of true knowledge, 'I am' does not occur to him; 'I am

this' does not occur to him; 'I will be' and 'I will not be,' and 'I

will consist of form' and 'I will be formless,' and 'I will be

percipient' and 'I will be nonpercipient' and 'I will be neither

percipient nor nonpercipient' — these do not occur to him."

48. Aggregates ( Khandha sans. Skandha)
At Savatthi. "Bhikkhus, I will teach you the five aggregates and

the five aggregates subject to clinging. Listen to that....

"And what, bhikkhus, are the five aggregates? Whatever kind

of form there is, whether past, future, or present, internal or

external, gross or subtle, inferior or superior, far or near: this is

called the form aggregate. 64 Whatever kind of feeling there is ...

this is called the feeling aggregate. Whatever kind of perception

there is ... this is called the perception aggregate. Whatever

kind of volitional formations there are ... these are called the

volitional formations aggregate. Whatever kind of consciousness

there is, whether past, future, or present, internal or external,

gross or subtle, inferior or superior, far or near: this is called the

consciousness aggregate. These, bhikkhus, are called the five

aggregates.

"And what, bhikkhus, are the five aggregates subject to clinging?

Whatever kind of form there is, whether past, future, or

present ... far or near, that is tainted, that can be clung to: this is

called the form aggregate subject to clinging. Whatever kind of

feeling there is ... that is tainted, that can be clung to: this is

called the feeling aggregate subject to clinging. Whatever kind of

perception there is. . . that is tainted, that can be clung to: this is

called the perception aggregate subject to clinging. Whatever

kind of volitional formations there are ... that are tainted, that

can be clung to: these are called the volitional formations aggregate

subject to clinging. [48] Whatever kind of consciousness

there is, whether past, future, or present, internal or external,

gross or subtle, inferior or superior, far or near, that is tainted,

that can be clung to: this is called the consciousness aggregate

subject to clinging. These, bhikkhus, are called the five aggregates

subject to clinging." 65

49. Sona (1)
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling at Rajagaha in the Bamboo Grove, the Squirrel

Sanctuary. Then Sona the householder's son approached the

Lord (Buddha).... The Lord (Buddha) then said to Sona the house holder's son:

"Sona, when any ascetics and brahmins, on the basis of form

which is impermanent, suffering, and subject to change — regard

themselves thus: 'I am superior,' or 'I am equal,' or 'I am inferior,'

what is that due to apart from not seeing things as they really

are? 66

"When any ascetics and brahmins, on the basis of feeling ... on

the basis of perception ... on the basis of volitional formations ...

on the basis of consciousness — which is impermanent, suffering,

and subject to change — regard themselves thus: 'I am superior,'

or 'I am equal,' or 'I am inferior,' what is that due to apart from

not seeing things as they really are?

"Sona, when any ascetics and brahmins do not, on the basis of

form — which is impermanent, suffering, and subject to change

regard themselves thus: 1 am superior,' or 'I am equal,' [49] or 'I

am inferior,' what is that due to apart from seeing things as they

really are?

"When any ascetics and brahmins do not, on the basis of feeling

... on the basis of perception ... on the basis of volitional

formations ... on the basis of consciousness — which is impermanent,

suffering, and subject to change — regard themselves thus:

'I am superior' or 'I am equal,' or 'I am inferior' what is that due

to apart from seeing things as they really are?

"What do you think, Sona, is form permanent or impermanent?"

- "Impermanent, venerable sir." - "Is what is impermanent

suffering or happiness?" - "Suffering, venerable sir." - "Is

what is impermanent, suffering, and subject to change fit to be

regarded thus: 'This is mine, this I am, this is my self'?" - "No,

venerable sir."

"Is feeling permanent or impermanent?... Is perception

permanent or impermanent? . . . Are volitional formations permanent

or impermanent?... Is consciousness permanent or

impermanent?" - "Impermanent, venerable sir." - "Is what is impermanent

suffering or happiness?" - "Suffering, venerable sir." - "Is

what is impermanent, suffering, and subject to change fit to be

regarded thus: 'This is mine, this I am, this is my self'?" - "No,

venerable sir."

"Therefore, Sona, any kind of form whatsoever, whether past,

future, or present, internal or external, gross or subtle, inferior or

superior, far or near, all form should be seen as it really is with

correct wisdom thus: 'This is not mine, this I am not, this is not my self.'

"Any kind of feeling whatsoever ... Any kind of perception

whatsoever ... Any kind of volitional formations whatsoever ...

Any kind of consciousness whatsoever, whether past, future, or

present, [50] internal or external, gross or subtle, inferior or

superior, far or near, all consciousness should be seen as it really is

with correct wisdom thus: 'This is not mine, this I am not, this is

not my self.'

"Seeing thus, Sona, the instructed noble disciple experiences

revulsion towards form, revulsion towards feeling, revulsion

towards perception, revulsion towards volitional formations,

revulsion towards consciousness. Experiencing revulsion, he

becomes dispassionate. Through dispassion [his mind] is liberated.

When it is liberated there comes the knowledge: 'It's liberated.'

He understands: 'Destroyed is birth, the holy life has been lived,

what had to be done has been done, there is no more for this state

of being.'"

50. Sona (2)
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling at Rajagaha in the Bamboo Grove, the Squirrel

Sanctuary. Then Sona the householder's son approached the

Lord (Buddha).... The Lord (Buddha) then said to Sona the house

holder's son:

“Sona, those ascetics or brahmins who do not understand

form, its origin, its cessation, and the way leading to its cessation;

who do not understand feeling ... perception ... volitional formations

... consciousness, its origin, its cessation, and the way

leading to its cessation: these I do not consider to be ascetics

among ascetics or brahmins among brahmins, and these venerable

able ones do not, by realizing it for themselves with direct knowledge,

in this very life enter and dwell in the goal of asceticism or

the goal of brahminhood. 67

"But, Sona, those ascetics and brahmins who understand form,

[51] its origin, its cessation, and the way leading to its cessation;

who understand feeling ... perception ... volitional formations ...

consciousness, its origin, its cessation, and the way leading to its

cessation: these I consider to be ascetics among ascetics and brahmins

among brahmins, and these venerable ones, by realizing it

for themselves with direct knowledge, in this very life enter and

dwell in the goal of asceticism and the goal of brahminhood."

51. Destruction of Delight (1) (Nandikkhya1 sans. Anand-Kshaya)
At Savatthi. "Bhikkhus, a bhikkhu sees as impermanent form

which is actually impermanent: that is his right view. Seeing

rightly, he experiences revulsion. With the destruction of delight

comes the destruction of lust; with the destruction of lust comes

the destruction of delight. With the destruction of delight and

lust the mind is liberated and is said to be well liberated. 68

"A bhikkhu sees as impermanent feeling which is actually

impermanent ... perception which is actually impermanent ...

volitional formations which are actually impermanent ...

consciousness which is actually impermanent: that is his right

view.... With the destruction of delight and lust the mind is

liberated and is said to be well liberated."

52. Destruction of Delight (2) (Nandikkhya2 sans. Anand-Kshaya)
At Savatthi. [52] "Bhikkhus, attend carefully to form. Recognize

the impermanence of form as it really is. When a bhikkhu attends

carefully to form and recognizes the impermanence of form as it

really is, he experiences revulsion towards form. With the

destruction of delight comes the destruction of lust; with the

destruction of lust comes the destruction of delight. With the

destruction of delight and lust the mind is liberated and is said to

be well liberated.

"Bhikkhus, attend carefully to feeling ... to perception ... to

volitional formations ... to consciousness.... With the destruction

of delight and lust the mind is liberated and is said to be well liberated."

53. Engagement (Upaya)
At Savatthi. "Bhikkhus, one who is engaged is unliberated; 69 one

who is disengaged is liberated. Consciousness, bhikkhus, while

standing, might stand engaged with form; based upon form,

established upon form, with a sprinkling of delight, it might

come to growth, increase, and expansion. Or consciousness,

while standing, might stand [engaged with feeling ... engaged

with perception ...] engaged with volitional formations; based

upon volitional formations, established upon volitional formations,

with a sprinkling of delight, it might come to growth,

increase, and expansion. 70

"Bhikkhus, though someone might say: 'Apart from form,

apart from feeling, apart from perception, apart from volitional

formations, I will make known the coming and going of

consciousness, its passing away and rebirth, its growth, increase,

and expansion' — that is impossible.

"Bhikkhus, if a bhikkhu has abandoned lust for the form

element, with the abandoning of lust the basis is cut off: there is no

support for the establishing of consciousness. 71 If he has abandoned

lust for the feeling element ... for the perception element

... for the volitional formations element.... for the consciousness

element, with the abandoning of lust the basis is cut off: there is

no support for the establishing of consciousness.

"When that consciousness is unestablished, not coming to

growth, nongenerative, [54] it is liberated. 72 By being liberated, it

is steady; by being steady, it is content; by being content, he is not

agitated. Being unagitated, he personally attains Nibbana. He

understands: 'Destroyed is birth, the holy life has been lived,

what had to be done has been done, there is no more for this state

of being.'"

54. Seeds (Bija)
At Savatthi. "Bhikkhus, there are these five kinds of seeds. What

five? Root-seeds, stem-seeds, joint-seeds, cutting-seeds, and

germ-seeds as the fifth. 73 If these five kinds of seeds are unbroken,

unspoilt, undamaged by wind and sun, fertile, securely

planted, but there is no earth or water, would these five kinds of

seeds come to growth, increase, and expansion?"

"No, venerable sir."

"If these five kinds of seeds are broken, spoilt, damaged by

wind and sun, unfertile, not securely planted, but there is earth

and water, would these five kinds of seeds come to growth,

increase, and expansion?"

"No, venerable sir."

"If these five kinds of seeds are unbroken, unspoilt, undamaged

by wind and sun, fertile, securely planted, and there is earth

and water, would these five kinds of seeds come to growth,

increase, and expansion?"

"Yes, venerable sir."

"Bhikkhus, the four stations of consciousness should be seen as

like the earth element. Delight and lust should be seen as like the

water element. Consciousness together with its nutriment should

be seen as like the five kinds of seeds. 74

"Consciousness, bhikkhus, while standing, might stand

engaged with form; [55] based upon form, established upon form,

with a sprinkling of delight, it might come to growth, increase,

and expansion. Or consciousness, while standing, might stand

engaged with feeling ... engaged with perception ... engaged

with volitional formations; based upon volitional formations,

established upon volitional formations, with a sprinkling of

delight, it might come to growth, increase, and expansion.

"Bhikkhus, though someone might say: 'Apart from form,

apart from feeling, apart from perception, apart from volitional formations,

I will make known the coming and going of

consciousness, its passing away and rebirth, its growth, increase,

and expansion' — that is impossible.

"Bhikkhus, if a bhikkhu has abandoned lust for the form

element, with the abandoning of lust the basis is cut off: there is no

support for the establishing of consciousness. If he has abandoned

lust for the feeling element ... for the perception element

... for the volitional formations element ... for the consciousness

element, with the abandoning of lust the basis is cut off: there is

no support for the establishing of consciousness.

"When that consciousness is unestablished, not coming to

growth, nongenera tive, it is liberated- By being liberated, it is steady;

by being steady, it is content; by being content, he is not agitated.

Being unagitated, he personally attains Nibbana. He understands:

'Destroyed is birth, the holy life has been lived, what had to be

done has been done, there is no more for this state of being.'"

55. Inspired Utterance (Udana)
At Savatthi. There the Lord (Buddha) uttered this inspired utterance:

'"It might not be, and it might not be for me; it will not be,

[and] it will not be for me': [56] resolving thus, a bhikkhu can cut

off the lower fetters." 75

When this was said, a certain bhikkhu said to the Lord (Buddha):

"But how, venerable sir, can a bhikkhu, resolving thus: 'It might

not be, and it might not be for me; it will not be, [and] it will not

be for me,' cut off the lower fetters?"

"Here, bhikkhu, the uninstructed worldling, who is not a seer of

the noble ones ... regards form as self ... or self as in consciousness.

"He does not understand as it really is impermanent form as

'impermanent form' ... impermanent feeling as 'impermanent

feeling' ... impermanent perception as 'impermanent perception'

. . . impermanent volitional formations as 'impermanent volitional

formations' ... impermanent consciousness as 'impermanent

consciousness.'

"He does not understand as it really is painful form as 'painful

form' ... painful feeling as 'painful feelirjg' ••• painful perception

as 'painful perception' ... painful volitional formations as

'painful volitional formations' ... painful consciousness as

'painful consciousness.'

"He does not understand as it really is selfless form as 'selfless

form'. . . selfless feeling as 'selfless feeling'. . . selfless perception

as 'selfless perception' ... selfless volitional formations as

'selfless volitional formations' ... selfless consciousness as 'selfless

consciousness.'

"He does not understand as it really is conditioned form as

'conditioned form'. . . conditioned feeling as 'conditioned feeling'

... conditioned perception as 'conditioned perception' ...

conditioned volitional formations as 'conditioned volitional formations'

. . . conditioned consciousness as 'conditioned consciousness.'

"He does not understand as it really is: 'Form will be exterminated'

... 'Feeling will be exterminated' ... 'Perception will be

exterminated' ... 'Volitional formations will be exterminated' ...

'Consciousness will be exterminated.' 76 [57]

"The instructed noble disciple, bhikkhu, who is a seer of the

noble ones ... does not regard form as self ... or self as in

consciousness.

"He understands as it really is impermanent form as

'impermanent form' ... impermanent consciousness as 'impermanent

consciousness.'

"He understands as it really is painful form as 'painful form' ...

painful consciousness as 'painful consciousness.'

"He understands as it really is selfless form as 'selfless form' . ..

selfless consciousness as 'selfless consciousness.'

"He understands as it really is conditioned form as

'conditioned form' ... conditioned consciousness as 'conditioned consciousness.'

"He understands as it really is: 'Form will be exterminated' ...

'Feeling will be exterminated' ... 'Perception will be exterminated'

... 'Volitional formations will be exterminated' ...

'Consciousness will be exterminated.'

"With the extermination of form, feeling, perception, volitional

formations, and consciousness, that bhikkhu, resolving thus:

'It might not be, and it might not be for me; it will not be, [and]

it will not be for me,' can cut off the lower fetters." 77

"Resolving thus, venerable sir, a bhikkhu can cut off the lower

fetters. But how should one know, how should one see, for the

immediate destruction of the taints to occur?" 78

"Here, bhikkhu, the uninstructed worldling becomes frightened

over an unfrightening matter. For this is frightening to the

uninstructed worldling: 'It might not be, and it might not be for

me; it will not be, [and] it will not be for me.' But the instructed

noble disciple does not become frightened over an unfrightening

matter. For this is not frightening to the noble disciple: 'It might

not be, and it might not be for me; it will not be, [and] it will not

be for me.' 79 [58]

"Consciousness, bhikkhu, while standing, might stand engaged

with form. . . engaged with feeling. . . engaged with perception

... engaged with volitional formations; based upon volitional formations,

established upon volitional formations, with a sprinkling

of delight, it might come to growth, increase, and expansion.

"Bhikkhu, though someone might say: 'Apart from form, apart

from feeling, apart from perception, apart from volitional formations,

I will make known the coming and going of consciousness,

its passing away and rebirth, its growth, increase, and expansion' — that is impossible.

"Bhikkhu, if a bhikkhu has abandoned lust for the form element,

with the abandoning of lust the basis is cut off: there is no

support for the establishing of consciousness. If he has

abandoned lust for the feeling element ... for the perception element

... for the volitional formations element ... for the consciousness

element, with the abandoning of lust the basis is cut off: there is

no support for the establishing of consciousness.

"When that consciousness is unestablished, not coming to

growth, nongenerative, it is liberated. By being liberated, it is

steady; by being steady, it is content; by being content, he is not

agitated. Being unagitated, he personally attains Nibbana. He

understands: 'Destroyed is birth, the holy life has been lived,

what had to be done has been done, there is no more for this state

of being.'

"It is, bhikkhu, for one who knows thus, for one who sees thus,

that the immediate destruction of the taints occurs."

56. Phases of the Clinging Aggregates (Upadanaparipavatta )
At Savatthi. "Bhikkhus, there are these five aggregates subject to

clinging. What five? The form aggregate subject to clinging,

the feeling aggregate subject to clinging, the perception aggregate

gate subject to clinging, the volitional formations aggregate

subject to clinging, the consciousness aggregate subject to clinging.

"So long as I did not directly know as they really are the five

aggregates subject to clinging in four phases, 80 I did not claim to

have awakened to the unsurpassed perfect enlightenment in this

world with its devas, Mara, and Brahma, in this generation with

its ascetics and brahmins, its devas and humans. But when I

directly knew all this as it really is, then I claimed to have awakened

to the unsurpassed perfect enlightenment in this world

with ... its devas and humans.

"And how, bhikkhus, are there four phases? I directly knew

form, its origin, its cessation, and the way leading to its cessation.

I directly knew feeling ... perception ... volitional formations ...

consciousness, its origin, its cessation, and the way leading to its

cessation.

"And what, bhikkhus, is form? The four great elements and the

form derived from the four great elements: this is called form.

With the arising of nutriment there is the arising of form. With

the cessation of nutriment there is the cessation of form. This

Noble Eightfold Path is the way leading to the cessation of form;

that is, right view ... right concentration. 81

"Whatever ascetics and brahmins, having thus directly known

form, its origin, its cessation, and the way leading to its cessation,

are practising for the purpose of revulsion towards form, for its

fading away and cessation, they are practising well. Those who

are practising well have gained a foothold in this Dhamma and

Discipline. 82

"And whatever ascetics and brahmins, having thus directly

known form, its origin, its cessation, and the way leading to its

cessation, through revulsion towards form, through its fading

away and cessation, are liberated by nonclinging, they are well

liberated. Those who are well liberated are consummate ones. As

to those consummate ones, there is no round for describing them. 83

"And what, bhikkhus, is feeling? [60] There are 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 feeling. With the arising of contact there is the arising

of feeling. 84 With the cessation of contact there is the cessation

of feeling. This Noble Eightfold Path is the way leading to the

cessation of feeling; that is, right view ... right concentration.

"Whatever ascetics and brahmins, having thus directly known

feeling, its origin, its cessation, and the way leading to its cessation

tion, are practising for the purpose of revulsion towards feeling,

for its fading away and cessation, they are practising well. Those

who are practising well have gained a foothold in this Dhamma

and Discipline.

"And whatever ascetics and brahmins, having thus directly

known feeling ... and the way leading to its cessation ... As to

those consummate ones, there is no round for describing them.

"And what, bhikkhus, is perception? There are these six classes

of perception: perception of forms, perception of sounds,

perception of odours, perception of tastes, perception of tactile

objects, perception of mental phenomena. This is called perception.

With the arising of contact there is the arising of perception.

With the cessation of contact there is the cessation of perception.

This Noble Eightfold Path is the way leading to the cessation of

perception; that is, right view. . . right concentration.

"Whatever ascetics and brahmins ... As to those consummate

ones, there is no round for describing them.

"And what, bhikkhus, are volitional formations? There are

these six classes of volition: 85 volition regarding forms, volition

regarding sounds, volition regarding odours, volition regarding

tastes, volition regarding tactile objects, volition regarding mental

phenomena. These are called volitional formations. With the

arising of contact there is the arising of volitional formations.

With the cessation of contact there is the cessation of volitional

formations. This Noble Eightfold Path is the way leading to the

cessation of volitional formations; that is, right view. . . right

concentration.

"Whatever ascetics and brahmins ... [61] ... As to those

consummate ones, there is no round for describing them.

"And what, bhikkhus, is consciousness? There are these six

classes of consciousness: eye-consciousness, ear-consciousness,

nose-consciousness, tongue-consciousness, body-consciousness.

mind-consciousness. This is called consciousness. With the arising

of name-and-form there is the arising of consciousness. With

the cessation of name-and-form there is the cessation of

consciousness. This Noble Eightfold Path is the way leading to the

cessation of consciousness; that is, right view ... right concentration.86

"Whatever ascetics and brahmins, having thus directly known

consciousness, its origin, its cessation, and the way leading to its

cessation, are practising for the purpose of revulsion towards

consciousness, for its fading away and cessation, they are practising

well. Those who are practising well have gained a foothold

in this Dhamma and Discipline.

"And whatever ascetics and brahmins, having thus directly

known consciousness, its origin, its cessation, and the way leading

ing to its cessation, through revulsion towards consciousness,

through its fading away and cessation, are liberated by non-clinging,

they are well liberated. Those who are well liberated are

consummate ones. As to those consummate ones, there is no

round for describing them."

57. The Seven Cases (Sattatthana)
At Savatthi. "Bhikkhus, a bhikkhu who is skilled in seven cases

and a triple investigator is called, in this Dhamma and Discipline,

a consummate one, one who has fully lived the holy life, the

highest kind of person. 87

"And how, bhikkhus, is a bhikkhu skilled in seven cases? [62]

Here, bhikkhus, a bhikkhu understands form, its origin, its

cessation, and the way leading to its cessation; he understands the

gratification, the danger, and the escape in the case of form.

"He understands feeling ... perception ... volitional formations

... consciousness, its origin, its cessation, and the way leading to

its cessation; he understands the gratification, the danger, and

the escape in the case of consciousness.

"And what, bhikkhus, is form? The four great elements and the

form derived from the four great elements: this is called form.

With the arising of nutriment there is the arising of form. With

the cessation of nutriment there is the cessation of form. This

Noble Eightfold Path is the way leading to the cessation of form;

that is, right view ... right concentration.

"The pleasure and joy that arise in dependence on form: this is

the gratification in form. That form is impermanent, suffering,

and subject to change: this is the danger in form. The removal

and abandonment of desire and lust for form: this is the escape

from form.

"Whatever ascetics and brahmins, having thus directly known

form, its origin, its cessation, and the way leading to its cessation,

having thus directly known the gratification, the danger, and

the escape in the case of form, are practising for the purpose of

revulsion towards form, for its fading away and cessation, they

are practising well. Those who are practising well have gained a

foothold in this Dhamma and Discipline.

"And whatever ascetics and brahmins, having thus directly

known form, its origin, its cessation, and the way leading to its

cessation, having thus directly known the gratification, the danger,

and the escape in the case of form, through revulsion towards

form, through its fading away and cessation, are liberated by

nonclinging, they are well liberated. Those who are well liberated

are consummate ones. As to those consummate ones, there is no

round for describing them.

"And what, bhikkhus, is feeling? There are these six classes of

feeling: feeling born of eye-contact ... (as in preceding sutta) ...

feeling born of mind-contact. This is called feeling. With the

arising of contact there is the arising of feeling. With the cessation of

contact there is the cessation of feeling. This Noble Eightfold Path

is the way leading to the cessation of feeling; that is, right view

. . . right concentration.

"The pleasure and joy that arise in dependence on feeling: this

is the gratification in feeling. That feeling is impermanent,

suffering, and subject to change: this is the danger in feeling. The

removal and abandonment of desire and lust for feeling: this is

the escape from feeling.

"Whatever ascetics and brahmins, having thus directly known

feeling, its origin, its cessation, and the way leading to its

cessation, having thus directly known the gratification, the danger,

and the escape in the case of feeling, are practising for the

purpose of revulsion towards feeling, for its fading away and

cessation, they are practising well. Those who are practising well have

gained a foothold in this Dhamma and Discipline.

"And whatever ascetics and brahmins, having thus directly

known feeling ... and the escape in the case of feeling ... As to

those consummate ones, there is no round for describing them.

"And what, bhikkhus, is perception? There are these six classes

of perception: perception of forms ... perception of mental

phenomena. This is called perception. With the arising of contact

there is the arising of perception. With the cessation of contact

there is the cessation of perception. This Noble Eightfold Path is

the way leading to the cessation of perception; that is, right view

. . . right concentration.

"The pleasure and joy that arise in dependence on perception:

this is the gratification in perception. That perception is

impermanent, suffering, and subject to change: this is the danger in

perception. The removal and abandonment of desire and lust for

perception: this is the escape from perception.

"Whatever ascetics and brahmins ... As to those consummate

ones, there is no round for describing them.

"And what, bhikkhus, are volitional formations? There are

these six classes of volition: volition regarding forms. . . volition

regarding mental phenomena. This is called volitional

formations. With the arising of contact there is the arising of volitional

formations. With the cessation of contact there is the cessation of

volitional formations. [64] This Noble Eightfold Path is the way

leading to the cessation of volitional formations; that is, right

view ... right concentration.

"The pleasure and joy that arise in dependence on volitional

formations: this is the gratification in volitional formations. That

volitional formations are impermanent, suffering, and subject to

change: this is the danger in volitional formations. The removal

and abandonment of desire and lust for volitional formations:

this is the escape from volitional formations.

"Whatever ascetics and brahmins ... As to those consummate

ones, there is no round for describing them.

"And what, bhikkhus, is consciousness? There are these six

classes of consciousness: eye-consciousness ... mind-conscious-ness.

This is called consciousness. With the arising of name-and-form

there is the arising of consciousness. With the cessation of

name-and-form there is the cessation of consciousness. This

Noble Eightfold Path is the way leading to the cessation of

consciousness; that is, right view. . . right concentration.

"The pleasure and joy that arise in dependence on consciousness:

this is the gratification in consciousness. That consciousness is

impermanent, suffering, and subject to change: this is the danger

in consciousness. The removal and abandonment of desire and

lust for consciousness: this is the escape from consciousness.

"Whatever ascetics and brahmins, having thus directly known

consciousness, its origin, its cessation, and the way leading to its

cessation, having thus directly known the gratification, the danger,

and the escape in the case of consciousness, are practising for

the purpose of revulsion towards consciousness, for its fading

away and cessation, they are practising well. Those who are practising

well have gained a foothold in this Dhamma and

Discipline. [65]

"And whatever ascetics and brahmins, having thus directly

known consciousness, its origin, its cessation, and the way leading

to its cessation, having thus directly known the gratification,

the danger, and the escape in the case of consciousness, through

revulsion towards consciousness, through its fading away and

cessation, are liberated by nonclinging, they are well liberated.

Those who are well liberated are consummate ones. As to those

consummate ones, there is no round for describing them.

"It is in such a way, bhikkhus, that a bhikkhu is skilled in seven

cases.

"And how, bhikkhus, is a bhikkhu a triple investigator? Here,

bhikkhus, a bhikkhu investigates by way of the elements, by way

of the sense bases, and by way of dependent origination. It is in

such a way that a bhikkhu is a triple investigator. 88

"Bhikkhus, a bhikkhu who is skilled in these seven cases and a

triple investigator is called, in this Dhamma and Discipline, a

consummate one, one who has fully lived the holy life, the highest

kind of person."

58. The Perfectly Enlightened One (Samma-sam-Buddha sans. Samyak-sam-Buddha)
At Savatthi. "Bhikkhus, the Tathagata, the Arahant, the Perfectly

Enlightened One, liberated by nonclinging through revulsion

towards form, through its fading away and cessation, is called a

Perfectly Enlightened One. A bhikkhu liberated by wisdom, liberated by nonclinging through revulsion towards form, through

its fading away and cessation, is called one liberated by wisdom. 89

"The Tathagata, the Arahant, the Perfectly Enlightened One,

liberated by nonclinging through revulsion towards feeling ...

perception. . . volitional formations. . . consciousness, through its

fading away [66] and cessation, is called a Perfectly Enlightened

One. A bhikkhu liberated by wisdom, liberated by nonclinging

through revulsion towards feeling ... perception ... volitional

formations. . . consciousness, through its fading away and cessation,

is called one liberated by wisdom.

"Therein, bhikkhus, what is the distinction, what is the disparity,

what is the difference between the Tathagata, the Arahant,

the Perfectly Enlightened One, and a bhikkhu liberated by

wisdom?"

"Venerable sir, our teachings are rooted in the Lord (Buddha),

guided by the Lord (Buddha), take recourse in the Lord (Buddha). It

would be good if the Lord (Buddha) would clear up the meaning of

this statement. Having heard it from him, the bhikkhus will

remember it."

"Then listen and attend closely, bhikkhus, I will speak."

"Yes, venerable sir," the bhikkhus replied. The Lord (Buddha)

said this:

"The Tathagata, bhikkhus, the Arahant, the Perfectly Enlightened

One, is the originator of the path unarisen before, the

producer of the path unproduced before, the declarer of the path

undeclared before. He is the knower of the path, the discoverer

of the path, the one skilled in the path. And his disciples now

dwell following that path and become possessed of it afterwards.

"This, bhikkhus, is the distinction, the disparity, the difference

between the Tathagata, the Arahant, the Perfectly Enlightened

One, and a bhikkhu liberated by wisdom."

59. The Characteristic of Nonself (Anattalakkhana)
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling at Baranasi in the Deer Park at Isipatana. 90 There the

Lord (Buddha) addressed the bhikkhus of the group of five thus:

"Bhikkhus!"

"Venerable sir!" those bhikkhus replied. The Lord (Buddha) said

this:

"Bhikkhus, form is nonself. For if, bhikkhus, form were self,

this form would not lead to affliction, and it would be possible to

have it of form: 'Let my form be thus; let my form not be thus.'

But because form is nonself, form leads to affliction, and it is not

possible to have it of form: 'Let my form be thus; let my form not

be thus.' 91

"Feeling is nonself. . . . . Perception is nonself.. .. Volitional

formations are nonself.... Consciousness is nonself. For if,

bhikkhus, consciousness were self, this consciousness would not

lead to affliction, and it would be possible to have it of

consciousness: 'Let my consciousness be thus; let my consciousness

not be thus.' But because consciousness is nonself, consciousness

leads to affliction, and it is not possible to have it of consciousness:

'Let my consciousness be thus; let my consciousness not be thus.'

"What do you think, bhikkhus, is form permanent or impermanent?"

- "Impermanent, venerable sir." - "Is what is impermanent

suffering or happiness?" - "Suffering, venerable sir."

- "Is what is impermanent, suffering, and subject to change fit to

be regarded thus: 'This is mine, this I am, this is my self'?" - "No,

venerable sir."

"Is feeling permanent or impermanent?... Is perception

permanent or impermanent? . .. Are volitional formations permanent

or impermanent?... Is consciousness permanent or impermanent?"

- "Impermanent, venerable sir." - "Is what is impermanent

suffering or happiness?" - "Suffering, venerable sir." "Is what is impermanent, suffering, and subject to change fit to

be regarded thus: 'This is mine, this I am, this is my self'?" - "No,

venerable sir."

"Therefore, bhikkhus, any kind of form whatsoever, whether

past, future, or present, internal or external, gross or subtle, inferior

or superior, far or near, all form should be seen as it really is

with correct wisdom thus: 'This is not mine, this I am not, this is

not my self.'

"Any kind of feeling whatsoever ... Any kind of perception

whatsoever ... Any kind of volitional formations whatsoever ...

Any kind of consciousness whatsoever, whether past, future, or

present, internal or external, gross or subtle, inferior or superior,

far or near, all consciousness should be seen as it really is with

correct wisdom thus: 'This is not mine, this I am not, this is not

my self.'

"Seeing thus, bhikkhus, the instructed noble disciple experiences

revulsion towards form, revulsion towards feeling, revulsion

towards perception, revulsion towards volitional formations,

revulsion towards consciousness. Experiencing revulsion, he

becomes dispassionate. Through dispassion [his mind] is liberated.

When it is liberated there comes the knowledge: 'It's liberated.'

He understands: 'Destroyed is birth, the holy life has been lived,

what had to be done has been done, there is no more for this state

of being.'"

That is what the Lord (Buddha) said. Elated, those bhikkhus

delighted in the Lord (Buddha)'s statement. And while this

discourse was being spoken, the minds of the bhikkhus of the group

of five were liberated from the taints by nonclinging.

60. Mahali
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling at Vesali in the Great Wood in the Hall with the Peaked

Roof. Then Mahali the Licchavi approached the Lord (Buddha)

. . . and said to him:

"Venerable sir, Purana Kassapa speaks thus: 'There is no cause

or condition for the defilement of beings; beings are defiled

without cause or condition. There is no cause or condition for the

purification of beings; beings are purified without cause or

condition.' What does the Lord (Buddha) say about this?" 92

"There is, Mahali, a cause and condition for the defilement of

beings; beings are defiled with cause and condition. There is a

cause and condition for the purification of beings; beings are

purified with cause and condition."

"But, venerable sir, what is the cause and condition for the

defilement of beings? How is it that beings are defiled with cause

and condition?"

"If, Mahali, this form were exclusively suffering, immersed in

suffering, steeped in suffering, and if it were not [also] steeped in

pleasure, beings would not become enamoured with it. But

because form is pleasurable, immersed in pleasure, steeped in

pleasure, and is not steeped [only] in suffering, beings become

enamoured with it. 93 By being enamoured with it, they are captivated

by it, and by being captivated by it they are defiled. This,

Mahali, is a cause and condition for the defilement of beings; it is

thus that beings are defiled with cause and condition.

"If, Mahali, this feeling were exclusively suffering ... If this

perception ... these volitional formations ..... this

consciousness were exclusively suffering ... beings would not

become enamoured with it. But because consciousness is

pleasurable ... beings become enamoured with it. By being

enamoured with it, they are captivated by it, and by being captivated

by it they are defiled. This too, Mahali, is a cause and condition

for the defilement of beings; it is thus that beings are defiled with

cause and condition."

"But, venerable sir, what is the cause and condition for the

purification of beings? How is it that beings are purified with

cause and condition?"

"If, Mahali, this form were exclusively pleasurable, immersed

in pleasure, steeped in pleasure, and if it were not [also] steeped

in suffering, beings would not experience revulsion towards it.

But because form is suffering, immersed in suffering, steeped in

suffering, and is not steeped [only] in pleasure, beings experience

revulsion towards it. Experiencing revulsion, they become

dispassionate, and through dispassion they are purified. This,

Mahali, is a cause and condition for the purification of beings; it

is thus that beings are purified with cause and condition.

"If, Mahali, this feeling were exclusively pleasurable ... If this

perception ... these volitional formations ... this consciousness

were exclusively pleasurable ... beings would not experience

revulsion towards it. But because consciousness is suffering ...

beings experience revulsion towards it. Experiencing revulsion,

they become dispassionate, and through dispassion they are

purified. [71] This too, Mahali, is a cause and condition for the

purification of beings; it is thus that beings are purified with

cause and condition."

61. Burning (Aditta sans. Aditya)
At Savatthi. "Bhikkhus, form is burning, feeling is burning,

perception is burning, volitional formations are burning, consciousness

ness is burning. 94 Seeing thus, bhikkhus, the instructed noble

disciple experiences revulsion towards form, revulsion towards

feeling, revulsion towards perception, revulsion towards

volitional formations, revulsion towards consciousness. Experiencing

revulsion, he becomes dispassionate. Through dispassion [his

mind] is liberated. When it is liberated there comes the

knowledge: 'It's liberated.' He understands: 'Destroyed is birth, the

holy life has been lived, what had to be done has been done, there

is no more for this state of being.'"

62. Pathways of Language (Niruttipatha)
At Savatthi. "Bhikkhus, there are these three pathways of

language, pathways of designation, pathways of description, 95 that

are unmixed, that were never mixed, that are not being mixed,

that will not be mixed, that are not rejected by wise ascetics and

brahmins. What three?

"Whatever form, bhikkhus, has passed, ceased, changed: the

term, label, and description 'was' applies to it, not the term 'is' or

the term 'will be.'

"Whatever feeling . . . Whatever perception . . . Whatever

volitional formations ... [72] Whatever consciousness has passed,

ceased, changed: the term, label, and description 'was' applies to

it, not the term 'is' or the term 'will be.'

"Whatever form, bhikkhus, has not been born, has not become

manifest: the term, label, and description 'will be' applies to it,

not the term 'is' or the term 'was.'

"Whatever feeling ... Whatever perception ... Whatever volitional

formations. . . Whatever consciousness has not been born,

has not become manifest: the term, label, and description 'will be'

applies to it, not the term 'is' or the term 'was.'

"Whatever form, bhikkhus, has been born, has become

manifest: the term, label, and description 'is' applies to it, not the term

'was' or the term 'will be.'

"Whatever feeling . . . Whatever perception . . . Whatever

volitional formations. . . Whatever consciousness has been born, has

become manifest: the term, label, and description 'is' applies to it,

not the term 'was' or the term 'will be.'

"These, bhikkhus, are the three pathways of language,

pathways of designation, pathways of description, that are unmixed,

that were never mixed, that are not being mixed, [73] that will

not be mixed, that are not rejected by wise ascetics and brahmins.

"Bhikkhus, even Vassa and Banna of Ukkala, proponents of

noncausality, of the inefficacy of action, and of nihilism, did not

think that these three pathways of language, pathways of

designation, pathways of description should be criticized or scorned.

For what reason? Because they fear blame, attack, and condemnation." 96

63. In Clinging (Upadiyamana)
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling at Savatthi, in Jeta's Grove, Anathapindika's Park. Then

a certain bhikkhu approached the Lord (Buddha), paid homage to

him, sat down to one side, and said to him:

"Venerable sir, it would be good if the Lord (Buddha) would

teach me the Dhamma in brief, so that, having heard the

Dhamma from the Lord (Buddha), I might dwell alone, withdrawn,

diligent, ardent, and resolute."

"Bhikkhu, in clinging one is bound by Mara; by not clinging

one is freed from the Evil One." 97 [74]

"Understood, Lord (Buddha)! Understood, Fortunate One!"

"In what way, bhikkhu, do you understand in detail the meaning

of what was stated by me in brief?"

"In clinging to form, venerable sir, one is bound by Mara; by

not clinging to it one is freed from the Evil One. In clinging to

feeling ... to perception ... to volitional formations ... to

consciousness one is bound by Mara; by not clinging to it one is freed

from the Evil One.

"It is in such a way, venerable sir, that I understand in detail

the meaning of what was stated by the Lord (Buddha) in brief."

"Good, good, bhikkhu! It is good that you understand in detail

the meaning of what was stated by me in brief. In clinging to

form, bhikkhu, one is bound by Mara ... (as above in full) ... by not

clinging to it one is freed from the Evil One. It is in such a way

that the meaning of what was stated by me in brief should be

understood in detail."

Then that bhikkhu, having delighted and rejoiced in the Blessed

One's words, rose from his seat, and, after paying homage to the

Lord (Buddha), keeping him on his right, he departed.

Then, dwelling alone, withdrawn, diligent, ardent, and resolute,

that bhikkhu, by realizing it for himself with direct knowledge,

in this very life entered and dwelt in that unsurpassed goal

of the holy life for the sake of which clansmen rightly go forth

from the household life into homelessness. He directly knew:

"Destroyed is birth, the holy life has been lived, what had to be

done has been done, there is no more for this state of being." And

that bhikkhu became one of the arahants.

64. In Conceiving (Mannamana)
At Savatthi. Then a certain bhikkhu approached the Lord (Buddha)

. . . and said to him:

"Venerable sir, it would be good if the Lord (Buddha) would

teach me the Dhamma in brief...."

"Bhikkhu, in conceiving one is bound by Mara; by not

conceiving one is freed from the Evil One."

"Understood, Lord (Buddha)! Understood, Fortunate One!"

"In what way, bhikkhu, do you understand in detail the

meaning of what was stated by me in brief?"

"In conceiving form, venerable sir, one is bound by Mara; by

not conceiving it one is freed from the Evil One. In conceiving

feeling ... perception ... volitional formations ... consciousness

one is bound by Mara; by not conceiving it one is freed from the

Evil One.

"It is in such a way, venerable sir, that I understand in detail

the meaning of what was stated by the Lord (Buddha) in brief."

"Good, good, bhikkhu! It is good that you understand in detail

the meaning of what was stated by me in brief. In conceiving

form, bhikkhu, one is bound by Mara ... (as above in full) ... by not

conceiving it one is freed from the Evil One. It is in such a way

that the meaning of what was stated by me in brief should be

understood in detail."

... And that bhikkhu became one of the arahants.

65. In Seeking Delight (Abhinandamana)
At Savatthi. Then a certain bhikkhu approached the Lord (Buddha)

. . . and said to him:

"Venerable sir, it would be good if the Lord (Buddha) would

teach me the Dhamma in brief...."

"Bhikkhu, in seeking delight one is bound by Mara; by not

seeking delight one is freed from the Evil One."

"Understood, Lord (Buddha)! Understood, Fortunate One!"

"In what way, bhikkhu, do you understand in detail the meaning

of what was stated by me in brief?"

"In seeking delight in form, venerable sir, one is bound by

Mara; by not seeking delight in it one is freed from the Evil One.

In seeking delight in feeling ... in perception ... in volitional

formations ... in consciousness one is bound by Mara; by not

seeking delight in it one is freed from the Evil One.

"It is in such a way, venerable sir, that I understand in detail

the meaning of what was stated by the Lord (Buddha) in brief."

"Good, good, bhikkhu! It is good that you understand in detail

the meaning of what was stated by me in brief. In seeking delight

in form, bhikkhu, one is bound by Mara ... (as above in full) ... by

not seeking delight in it one is freed from the Evil One. It is in

such a way that the meaning of what was stated by me in brief

should be understood in detail."

. . . And that bhikkhu became one of the arahants.

66. Impermanent (Anicca sans. Anitya )
At Savatthi. Then a certain bhikkhu approached the Lord (Buddha)

... and said to him:

"Venerable sir, it would be good if the Lord (Buddha) would

teach me the Dhamma in brief...."

"Bhikkhu, you should abandon desire for whatever is impermanent."

"Understood, Lord (Buddha)! Understood, Fortunate One!"

"In what way, bhikkhu, do you understand in detail the meaning

of what was stated by me in brief?"

"Form, venerable sir, is impermanent; I should abandon desire

for it. Feeling is impermanent ... Perception is impermanent ...

Volitional formations are impermanent ... Consciousness is

impermanent; I should abandon desire for it.

"It is in such a way, venerable sir, that I understand in detail

the meaning of what was stated by the Lord (Buddha) in brief."

"Good, good, bhikkhu! It is good that you understand in detail

the meaning of what was stated by me in brief. Form is impermanent

... Consciousness is impermanent; you should abandon

desire for it. It is in such a way that the meaning of what was

stated by me in brief should be understood in detail." [77]

.. . And that bhikkhu became one of the arahante.

67. Suffering (Dukkha)
(Opening as in preceding sutta :)

. . . "Bhikkhu, you should abandon desire for whatever is suffering."...

68. Nonself (Anatta sans. Anatm)
... "Bhikkhu, you should abandon desire for whatever is non-self."...

69. What Does Not Belong to Self (Anattaniya sans. Anatmniya)
... "Bhikkhu, you should abandon desire for whatever does not

belong to self."...

70. Whatever Appears Tantalizing (Rajaniyasanthita)
... "Bhikkhu, you should abandon desire for whatever appears

tantalizing."...

71. Radha
At Savatthi. Then the Venerable Radha approached the Blessed

One, [80] paid homage to him, sat down to one side, and said to

him: 98

"Venerable sir, how should one know, how should one see so

that, in regard to this body with consciousness and in regard to

all external signs, I-making, mine-making, and the underlying

tendency to conceit no longer occur within?"

"Any kind of form whatsoever, Radha, whether past, future, or

present, internal or external, gross or subtle, inferior or superior,

far or near — one sees all form as it really is with correct wisdom

thus: This is not mine, this I am not, this is not my self'.

"Any kind of feeling whatsoever ... Any kind of perception

whatsoever. . . Any kind of volitional formations whatsoever. ..

Any kind o f consciousness whatsoever, whether past, future, or

present, internal or external, gross or subtle, inferior or superior,

far or near — one sees all consciousness as it really is with correct

wisdom thus: This is not mine, this I am not, this is not my self.'

"When one knows and sees thus, Radha, then in regard to this

body with consciousness and in regard to all external signs, I

-making, mine-making, and the underlying tendency to conceit

no longer occur within."

Then the Venerable Radha .. . became one of the arahants.

72. Suradha
At Savatthi. Then the Venerable Suradha approached the Blessed

One ... and said to him:

"Venerable sir, how should one know, how should one see so

that, in regard to this body with consciousness and in regard to

all external signs, the mind is rid of I-making, mine-making, and

conceit, has transcended discrimination, and is peaceful and well

liberated?"

"Any kind of form whatsoever, Suradha, whether past, future,

or present ... far or near — having seen all form as it really is with

correct wisdom thus: This is not mine, this I am not, this is not

my self/ one is liberated by nonclinging.

"Any kind of feeling whatsoever ... Any kind of perception

whatsoever ... Any kind of volitional formations whatsoever ...

[81] Any kind of consciousness whatsoever, whether past, future,

or present, internal or external, gross or subtle, inferior or superior,

far or near — having seen all consciousness as it really is with

correct wisdom thus: This is not mine, this I am not, this is not

my self/ one is liberated by nonclinging.

"When one knows and sees thus, Suradha, then in regard to

this body with consciousness and in regard to all external signs,

the mind is rid of I-making, mine-making, and conceit, has

transcended discrimination, and is peaceful and well liberated."

Then the Venerable Suradha .. . became one of the arahants.

73. Gratification (Assada sans. Aswad)
At Savatthi. "Bhikkhus, the uninstructed worldling does not

understand as it really is the gratification, the danger, and the

escape in the case of form, feeling, perception, volitional formations,

and consciousness.

"But, bhikkhus, the instructed noble disciple understands

as it really is the gratification, the danger, and the escape in the

case of form, feeling, perception, volitional formations, and

consciousness."

74. Origin (1) (Samudaya1)
At Savatthi. "Bhikkhus, the uninstructed worldling does not

understand as it really is the origin and the passing away, the

gratification, the danger, and the escape in the case of form, feeling,

perception, volitional formations, and consciousness.

"But, bhikkhus, the instructed noble disciple understands as it

really is the origin and the passing away, the gratification, the

danger, and the escape in the case of form, feeling, perception,

volitional formations, and consciousness."

75. Origin (2) (Samudaya1)
At Savatthi. "Bhikkhus, the instructed noble disciple understands

as it really is the origin and the passing away, the gratification,

the danger, and the escape in the case of form, feeling,

perception, volitional formations, and consciousness."

76. Arahants (1)
At Savatthi. "Bhikkhus, form is impermanent. What is impermanent

is suffering. What is suffering is nonself. What is nonself

[83] should be seen as it really is with correct wisdom thus: This

is not mine, this I am not, this is not my self.'

"Feeling is impermanent.... Perception is impermanent....

Volitional formations are impermanent.... Consciousness is

impermanent. What is impermanent is suffering. What is suffering

ing is nonself. What is nonself should be seen as it really is with

correct wisdom thus: 'This is not mine, this I am not, this is not

my self.'

"Seeing thus, bhikkhus, the instructed noble disciple experiences

revulsion towards form, revulsion towards feeling, revulsion

towards perception, revulsion towards volitional formations,

revulsion towards consciousness. Experiencing revulsion, he

becomes dispassionate. Through dispassion [his mind] is liberated.

When it is liberated there comes the knowledge: 'It's liberated.'

He understands: 'Destroyed is birth, the holy life has been lived,

what had to be done has been done, there is no more for this state

of being.'

"To whatever extent, bhikkhus, there are abodes of beings,

even up to the pinnacle of existence, 99 these are the foremost in

the world, these are the best, that is, the arahants."

This is what the Lord (Buddha) said. Having said this, the

Fortunate One, the Teacher, further said this:

"Happy indeed are the arahants! No craving can be found in them.

Cut off is the conceit 'I am,' ; Burst asunder is delusion's net.

"They have reached the unstirred state, 100 ; Limpid are their minds;

They are unsullied in the world; The holy ones, without taints.

"Having fully understood the five aggregates; Ranging in the seven good qualities, 101

Those praiseworthy superior men; Are the Buddha's bosom sons.

"Endowed with the seven gems;Trained in the threefold training, 102

Those great heroes wander about; With fear and trembling abandoned.

"Endowed with the ten factors; Those great nagas, concentrated.

Are the best beings in the world; No craving can be found in them. 103

"The adepts' knowledge has arisen in them; 'This body is the last I bear.'

In regard to the core of the holy life; They no longer depend on others. [84]

"They do not waver in discrimination, 104 ; They are released from renewed existence.

Having reached the stage of the tamed; They are the victors in the world.

"Above, across, and below; Delight is no more found in them.

They boldly sound their lion's roar; The enlightened are supreme in the world.'"

77. Arahants (2)
(This sutta is identical with the preceding one except that the verses are

omitted.)

78. The Lion
At Savatthi. "Bhikkhus, in the evening the lion, the king of beasts,

comes out from his lair. Having come out, he stretches himself,

surveys the four quarters all around, and roars his lion's roar

three times. Then he sets out in search of game.

"When the lion, the king of beasts, roars, whatever animals

hear the sound are for the most part filled with fear, a sense of

urgency, and terror. Those who live in holes enter their holes;

those who live in the water enter the water; those who live in the

woods enter the woods; and the birds fly up into the air. Even

those royal bull elephants, bound by strong thongs in the villages,

towns, and capital cities, burst and break their bonds asunder;

frightened, they urinate and defecate and flee here and

there. So powerful, bhikkhus, is the lion, the king of beasts,

among the animals, so majestic and mighty.

"So too, bhikkhus, 105 when the Tathagata arises in the world,

an arahant, perfectly enlightened, accomplished in true knowledge

and conduct, fortunate, knower of the world, unsurpassed

leader of persons to be tamed, teacher of devas and humans, the

Enlightened One, the Lord (Buddha), he teaches the Dhamma thus:

'Such is form, such its origin, such its passing away; such is feeling

... such is perception ... such are volitional formations ...

such is consciousness, such its origin, such its passing away.' 106

"Then, bhikkhus, when those devas who are long-lived, beautiful,

abounding in happiness, dwelling for a long time in lofty

palaces, hear the Tathagata's teaching of the Dhamma, they are

for the most part filled with fear, a sense of urgency, and terror,

[saying]: 'It seems, sir, that we are impermanent, though we

thought ourselves permanent; it seems, sir, that we are unstable,

though we thought ourselves stable; it seems, sir, that we are

nonetemal, though we thought ourselves eternal. It seems, sir,

that we are impermanent, unstable, nonetemal, included within

identity.' 107 So powerful, bhikkhus, is the Tathagata over this

world together with its devas, so majestic and mighty."

This is what the Lord (Buddha) said. Having said this, the Fortunate One, the Teacher, further said this:

"When the Buddha, through direct knowledge; Sets in motion the Wheel of Dhamma,

The peerless Teacher in this world ; with its devas [makes this known];

"The cessation of identity ; and the origin of identity.

Also the Noble Eightfold Path ; That leads to suffering's appeasement.

"Then those devas with long life spans; Beautiful, ablaze with glory.

Are struck with fear, filled with terror; Like beasts who hear the lion's roar.

"'We've not transcended identity; It seems, sir, we're impermanent,'

[So they say] having heard the utterance ; Of the Arahant, the released Stable One."

79. Being Devoured (Khajjaniya sans. Khadniya)
At Savatthi. "Bhikkhus, those ascetics and brahmins who recollect

their manifold past abodes all recollect the five aggregates

subject to clinging or a certain one among them. 108 What five?

"When recollecting thus, bhikkhus: 'I had such form in the

past,' it is just form that one recollects. When recollecting: 'I had

such a feeling in the past'. it is just feeling that one recollects.

When recollecting: 'I had such a perception in the past', it is just

perception that one recollects. When recollecting: 'I had such

volitional formations in the past', it is just volitional formations

that one recollects. When recollecting: 'I had such consciousness

in the past', it is just consciousness that one recollects.

"And why, bhikkhus, do you call it form? 109 'It is deformed',

bhikkhus, therefore it is called form. 110 Deformed by what?

Deformed by cold, deformed by heat, deformed by hunger,

deformed by thirst, deformed by contact with flies, mosquitoes,

wind, sun, and serpents. 'It is deformed', bhikkhus, therefore it is

called form.

"And why, bhikkhus, do you call it feeling? 'It feels,' bhikkhus,

therefore it is called feeling. 111 And what does it feel? It feels

pleasure, it feels pain, [87] it feels neither-pain-nor-pleasure. 'It

feels' bhikkhus, therefore it is called feeling.

"And why, bhikkhus, do you call it perception? 'It perceives'

bhikkhus, therefore it is called perception. And what does it

perceive? It perceives blue, it perceives yellow, it perceives red, it

perceives white. 'It perceives', bhikkhus, therefore it is called

perception.

"And why, bhikkhus, do you call them volitional formations?

'They construct the conditioned' bhikkhus, therefore they are

called volitional formations. 112 And what is the conditioned that

they construct? They construct conditioned form as form; 113

they construct conditioned feeling as feeling; they construct

conditioned perception as perception; they construct conditioned

volitional formations as volitional formations; they construct

conditioned consciousness as consciousness. 'They construct the

conditioned/ bhikkhus, therefore they are called volitional

formations.

"And why, bhikkhus, do you call it consciousness? 'It

cognizes/ bhikkhus, therefore it is called consciousness. And what

does it cognize? It cognizes sour, it cognizes bitter, it cognizes

pungent, it cognizes sweet, it cognizes sharp, it cognizes mild, it

cognizes salty, it cognizes bland. 'It cognizes/ bhikkhus,

therefore it is called consciousness. 114

"Therein, bhikkhus, the instructed noble disciple reflects thus:

'I am now being devoured by form. 115 In the past too I was

devoured by form in the very same way that I am now being

devoured by present form. If I were to seek delight in future

form, then in the future too I shall be devoured by form in the

very same way that I am now being devoured by present form.'

Having reflected thus, he becomes indifferent towards past form,

he does not seek delight in future form, and he is practising for

revulsion towards present form, for its fading away and cessation.

"[He reflects thus:] 'I am now being devoured by feeling.' ...

'I am now being devoured by perception.' ... 'I am now

being devoured by volitional formations.' ... 'I am now being

devoured by consciousness. In the past too I was devoured by

consciousness in the very same way that I am now being

devoured by present consciousness. If I were to seek delight in

future consciousness, then in the future too I shall be devoured

by consciousness in the very same way that I am now being

devoured by present consciousness.' Having reflected thus, he

becomes indifferent towards past consciousness, he does not

seek delight in future consciousness, and he is practising for

revulsion towards present consciousness, for its fading away and

cessation.

"What do you think, bhikkhus, is form permanent or impermanent?

... Is feeling ... perception ... volitional formations ...

consciousness permanent or impermanent?" 116

"Impermanent, venerable sir." - "Is what is impermanent suffering

or happiness?" - "Suffering, venerable sir." - "Is what is

impermanent, suffering, and subject to change fit to be regarded

thus: 'This is mine, this I am, this is my self'?" - "No, venerable

sir."

"Therefore, bhikkhus, any kind of form whatsoever ... Any

kind of feeling whatsoever ... Any kind of perception whatsoever

... Any kind of volitional formations whatsoever ... Any

kind of consciousness whatsoever, whether past, future, or present,

internal or external, gross or subtle, inferior or superior, far

or near, all consciousness should be seen as it really is with

correct wisdom thus: 'This is not mine, this I am not, this is not my

self.'

"This is called, bhikkhus, a noble disciple who dismantles and

does not build up; who abandons and does not cling; who scatters

and does not amass; who extinguishes and does not kindle. 117

"And what is it that he dismantles and does not build up? He

dismantles form and does not build it up. He dismantles feeling

. . . perception. . . volitional formations. . . consciousness and does

not build it up.

"And what is it that he abandons and does not cling to? He

abandons form and does not cling to it. He abandons feeling ...

perception ... volitional formations .„. consciousness and does

not cling to it.

"And what is it that he scatters and does not amass? He scatters

form and does not amass it. He scatters feeling. . . perception. ..

volitional formations. . . consciousness and does not amass it.

"And what is it that he extinguishes and does not kindle? He

extinguishes form and does not kindle it. He extinguishes feeling

... perception ... volitional formations ... consciousness and does

not kindle it.

"Seeing thus, bhikkhus, the instructed noble disciple

experiences revulsion towards form, revulsion towards feeling, revulsion

towards perception, revulsion towards volitional formations,

revulsion towards consciousness. Experiencing revulsion, he

becomes dispassionate. Through dispassion [his mind] is liberated.

When it is liberated there comes the knowledge: 'It's liberated.'

He understands: 'Destroyed is birth, the holy life has been lived,

what had to be done has been done, there is no more for this state

of being.'

"This is called, bhikkhus, a noble disciple who neither builds

up nor dismantles, but who abides having dismantled; who

neither abandons nor clings, but who abides having abandoned;

who neither scatters nor amasses, but who abides having

scattered; who neither extinguishes nor kindles, but who abides

having extinguished. 118

"And what is it, bhikkhus, that he neither builds up nor

dismantles, but abides having dismantled? He neither builds up nor

dismantles form, but abides having dismantled it. He neither

builds up nor dismantles feeling ... perception ... volitional

formations ... consciousness, but abides having dismantled it.

"And what is it that he neither abandons nor clings to, but

abides having abandoned? He neither abandons nor clings to

form, but abides having abandoned it. He neither abandons nor

clings to feeling ... perception ... volitional formations ...

consciousness, but abides having abandoned it.

"And what is it that he neither scatters nor amasses, but abides

having scattered? He neither scatters nor amasses form, but

abides having scattered it. He neither scatters nor amasses

feeling ... perception ... volitional formations ... consciousness, but

abides having scattered it.

"And what is it that he neither extinguishes nor kindles, but

abides having extinguished? He neither extinguishes nor kindles

form, but abides having extinguished it. He neither extinguishes

nor kindles feeling ... perception ... volitional formations ...

consciousness, but abides having extinguished it.

"When, bhikkhus, a bhikkhu is thus liberated in mind, the

devas together with Indra, Brahma, and Pajapati pay homage to

him from afar:

"'Homage to you, O thoroughbred man! Homage to you, O highest among men!

We ourselves do not directly know Dependent upon what you meditate.'" 119

80. Alms-Gatherer (Pindolya)
On one occasion the Lord (Buddha) was dwelling among the

Sakyans at Kapilavatthu in Nigrodha's Park.

Then the Lord (Buddha), having dismissed the bhikkhus for a

particular reason, 120 dressed in the morning and, taking bowl

and robe, entered Kapilavatthu for alms. When he had walked

for alms in Kapilavatthu and had returned from the alms round,

after his meal he went to the Great Wood for the day's abiding.

Having plunged into the Great Wood, he sat down at the foot of

a beluva sapling for the day's abiding.

Then, while the Lord (Buddha) was alone in seclusion, a reflection

arose in his mind thus: 121 "The Sahgha of bhikkhus has been

dismissed by me. There are bhikkhus here who are newly ordained,

not long gone forth, recently come to this Dhamma and

Discipline. If they do not see me there may take place in them

some alteration or change. Just as when a young calf does not see

its mother there may take place in it some alteration or change,

so too there are bhikkhus here who are newly ordained, not long

gone forth, recently come to this Dhamma and Discipline. If they

do not see me there may take place in them some alteration or

change. Just as when young seedlings do not get water there may

take place in them some alteration or change, so too there are

bhikkhus here who are newly ordained, not long gone forth,

recently come to this Dhamma and Discipline. If they do not see

me there may take place in them some alteration or change. Let

me assist the Sahgha of bhikkhus now just as I have assisted it in

the past."

Then Brahma Sahampati, having known with his own mind

the reflection in the Lord (Buddha)'s mind, just as quickly as a

strong man might extend his drawn-in arm or draw in his

extended arm, disappeared from the brahma world and reappeared before the Lord (Buddha). [92] He arranged his upper robe

over one shoulder, raised his joined hands in reverential salutation

tion towards the Lord (Buddha), and said to him: "So it is, Blessed

One! So it is. Fortunate One! The Sahgha of bhikkhus has been

dismissed by the Lord (Buddha). There are bhikkhus here who are

newly ordained ... (as above, including the similes ) ... If they do not

see the Lord (Buddha) there may take place in them some alteration

or change. Venerable sir, let the Lord (Buddha) take delight in the

Sahgha of bhikkhus! Let the Lord (Buddha) welcome the Sahgha of

bhikkhus! Let the Lord (Buddha) assist the Sahgha of bhikkhus now

just as he has assisted it in the past."

The Lord (Buddha) consented by silence. Then Brahma

Sahampati, having understood the Lord (Buddha)'s consent, paid

homage to the Lord (Buddha) and, keeping him on his right, he

disappeared right there.

Then in the evening the Lord (Buddha) emerged from seclusion

and went to Nigrodha's Park. He sat down in the appointed seat

and performed such a feat of spiritual power that the bhikkhus

would come to him, alone and in pairs, in a timid manner. 122

Then those bhikkhus approached the Lord (Buddha), alone and in

pairs, in a timid manner. [93] Having approached, they paid

homage to the Lord (Buddha) and sat down to one side. The Blessed

One then said to them:

"Bhikkhus, this is the lowest form of livelihood, that is, gathering

ing alms. In the world this is a term of abuse: 123 'You

alms gatherer; you roam about with a begging bowl in your hand!'

And yet, bhikkhus, clansmen intent on the good take up that way

of life for a valid reason. It is not because they have been driven

to it by kings that they do so, nor because they have been driven

to it by thieves, nor owing to debt, nor from fear, nor to earn a

livelihood. But they do so with the thought: 'I am immersed in

birth, aging, and death; in sorrow, lamentation, pain, displeasure,

and despair. I am immersed in suffering, oppressed by

suffering. Perhaps an ending of this entire mass of suffering might

be discerned!'

"It is in such a way, bhikkhus, that this clansman has gone

forth. Yet he is covetous, inflamed by lust for sensual pleasures,

with a mind full of ill will, with intentions corrupted by hate,

muddle-minded, lacking clear comprehension, unconcentrated,

scatter-brained, loose in his sense faculties. Just as a brand from

a funeral pyre, burning at both ends and smeared with excrement

in the middle, cannot be used as timber either in the village

or in the forest, in just such a way do I speak about this person:

he has missed out on the enjoyments of a householder, yet he

does not fulfil the goal of asceticism.

"There are, bhikkhus, these three kinds of unwholesome

thoughts: sensual thought, thought of ill will, thought of harming. 124

And where, bhikkhus, do these three unwholesome

thoughts cease without remainder? For one who dwells with a

mind well established in the four establishments of mindfulness,

or for one who develops the signless concentration. This is

reason enough, bhikkhus, to develop the signless concentration.

When the signless concentration is developed and cultivated,

bhikkhus, it is of great fruit and benefit.

"There are, bhikkhus, these two views: the view of existence

and the view of extermination. 125 [94] Therein, bhikkhus, the

instructed noble disciple reflects thus: Ts there anything in the

world that I could cling to without being blameworthy?' He

understand thus: 'There is nothing in the world that I could cling

to without being blameworthy. For if I should cling, it is only

form that I would be clinging to, only feeling ... only perception

... only volitional formations ... only consciousness that I would

be clinging to. With that clinging of mine as condition, there

would be existence; with existence as condition, birth; with birth

as condition, aging-and-death, sorrow, lamentation, pain,

displeasure, and despair would come to be. Such would be the

origin of this whole mass of suffering.' 126

"What do you think, bhikkhus, is form permanent or

impermanent?... Is feeling ... perception ... volitional formations ...

consciousness permanent or impermanent?" - "Impermanent,

venerable sir." - "Is what is impermanent suffering or happiness?"

- "Suffering, venerable sir." - "Is what is impermanent, suffering,

and subject to change fit to be regarded thus: 'This is mine,

this I am, this is my self'?" - "No, venerable sir."

"Seeing thus ... He understands: '... there is no more for this

state of being.'" 127

81. Palileyya
On one occasion the Lord (Buddha) was dwelling at Kosambi in

Ghosita's Park.

Then, in the morning, the Lord (Buddha) dressed and, taking

bowl and robe, entered Kosambi for alms. When he had walked

for alms in Kosambi and had returned from the alms round, after

his meal [95] he set his lodging in order himself, took his bowl

and robe, and without informing his personal attendants, without

taking leave of the Bhikkhu Sahgha, he set out on tour alone,

without a companion. 128

Then, not long after the Lord (Buddha) had departed, a certain

bhikkhu approached the Venerable Ananda and told him:

"Friend Ananda, the Lord (Buddha) has set his lodging in order

himself, taken his bowl and robe, and without informing his

personal attendants, without taking leave of the Bhikkhu Sahgha, he

has set out on tour alone, without a companion."

"Friend, whenever the Lord (Buddha) sets out like that he wishes

to dwell alone. On such an occasion the Lord (Buddha) should not

be followed by anyone."

Then the Lord (Buddha), wandering by stages, arrived at

Parileyyaka. There at Parileyyaka the Lord (Buddha) dwelt at the

foot of an auspicious sal tree. 129

Then a number of bhikkhus approached the Venerable Ananda

and exchanged greetings with him. 130 When they had concluded

their greetings and cordial talk, they sat down to one side and

said to the Venerable Ananda: "Friend Ananda, it has been a

long time since we heard a Dhamma talk in the presence of the

Lord (Buddha). We should like to hear such a talk, friend Ananda."

Then the Venerable Ananda together with those bhikkhus

approached the Lord (Buddha) at Parileyyaka, at the foot of the

auspicious sal tree. Having approached, they paid homage to the

Lord (Buddha) and sat down to one side. The Lord (Buddha) then

instructed, exhorted, inspired, and gladdened those bhikkhus

with a Dhamma talk. [96] Now on that occasion a reflection arose

in the mind of a certain bhikkhu thus: "How should one know,

how should one see, for the immediate destruction of the taints

to occur?" 131

The Lord (Buddha), having known with his own mind the reflection

in that bhikkhu's mind, addressed the bhikkhus thus:

"Bhikkhus, this Dhamma has been taught by me discriminately. 132

The four establishments of mindfulness have been

taught by me discriminately. The four right strivings. . . The four

bases for spiritual power ... The five spiritual faculties ... The

five powers ... The seven factors of enlightenment ... The Noble

Eightfold Path has been taught by me discriminately. Bhikkhus,

in regard to the Dhamma that has been thus taught by me

discriminately, a reflection arose in the mind of a certain bhikkhu

thus: 'How should one know, how should one see, for the

immediate destruction of the taints to occur?'

"And how, bhikkhus, should one know, how should one see,

for the immediate destruction of the taints to occur? Here,

bhikkhus, the uninstructed worldling, who is not a seer of the

noble ones and is unskilled and undisciplined in their Dhamma,

who is not a seer of superior persons and is unskilled and

undisciplined in their Dhamma, regards form as self. That regarding,

bhikkhus, is a formation. 133 That formation — what is its source,

what is its origin, from what is it born and produced? When the

uninstructed worldling is contacted by a feeling born of

ignorance-contact, craving arises: thence that formation is born.

"Thus, bhikkhus, that formation is impermanent, conditioned,

dependently arisen; that craving is impermanent, conditioned,

dependently arisen; that feeling is impermanent, conditioned,

dependently arisen; that contact is impermanent, conditioned,

dependently arisen; that ignorance is impermanent, conditioned,

dependently arisen. [97] When one knows and sees thus,

bhikkhus, the immediate destruction of the taints occurs.

"He may not regard form as self, but he regards self as

possessing form. That regarding is a formation ... (all as above ) ...

When one knows and sees thus, bhikkhus, the immediate

destruction of the taints occurs.

"He may not regard form as self or self as possessing form, but

he regards form as in self. That regarding is a formation. ..

"He may not regard form as self or self as possessing form or

form as in self, but he regards self as in form. That regarding is a

formation....

"He may not regard form as self ... or self as in form, but he

regards feeling as self ... perception as self ... volitional

formations as self ... consciousness as self ... self as in consciousness.

That regarding is a formation.... When one knows and sees thus,

bhikkhus, the immediate destruction of the taints occurs.

"He may not regard form as self . . . [99] ... or self as in

consciousness, but he holds such a view as this: 'That which is the

self is the world; having passed away, that I shall be — permanent,

stable, eternal, not subject to change.' 134 That etemalist

view is a formation .... When one knows and sees thus, bhikkhus,

the immediate destruction of the taints occurs.

"He may not regard form as self ... or hold such an [eternalist]

view, but he holds such a view as this: 'I might not be, and it

might not be for me; I will not be, [and] it will not be for me.' 135

That annihilationist view is a formation....

"He may not regard form as self ... or hold such an [annihilationalist]

view, but he is perplexed, doubtful, indecisive in regard

to the true Dhamma. That perplexity, doubtfulness, indecisiveness

ness in regard to the true Dhamma is a formation. That formation

tion — what is its source, what is its origin, from what is it born

and produced? When the uninstructed worldling is contacted by

a feeling born of ignorance-contact, craving arises: thence that

formation is born. 136

"So that formation, bhikkhus, is impermanent, conditioned,

dependently arisen; that craving is impermanent, conditioned,

dependently arisen; that feeling is impermanent, conditioned,

dependently arisen; that contact is impermanent, conditioned,

dependently arisen; that ignorance is impermanent, conditioned,

dependently arisen. When one knows and sees thus, bhikkhus,

the immediate destruction of the taints occurs." 137

82. The Full-Moon Night (Punnama sans. Purnima)
On one occasion the Lord (Buddha) was dwelling at Savatthi in the

Eastern Park, in the Mansion of Migara's Mother, together with a

great Sangha of bhikkhus. 138 Now on that occasion — the Uposatha

day of the fifteenth, a full-moon night — the Lord (Buddha) was

sitting out in the open surrounded by the Sangha of bhikkhus.

Then a certain bhikkhu rose from his seat, arranged his upper

robe over one shoulder, raised his joined hands in reverential

salutation towards the Lord (Buddha), and said to him: "Venerable

sir, I would ask the Lord (Buddha) about a certain point, if the Blessed

One would grant me the favour of answering my question."

"Well then, bhikkhu, sit down in your own seat and ask

whatever you wish."

"Yes, venerable sir," that bhikkhu replied. Then he sat down in

his own seat and said to the Lord (Buddha):

"Aren't these the five aggregates subject to clinging, venerable

sir: that is, the form aggregate subject to clinging, the feeling

aggregate subject to clinging, the perception aggregate subject to

clinging, the volitional formations aggregate subject to clinging,

the consciousness aggregate subject to clinging?"

"Those are the five aggregates subject to clinging, bhikkhu:

that is, the form aggregate subject to clinging, the feeling aggregate

subject to clinging, the perception aggregate subject to clinging,

the volitional formations aggregate subject to clinging, the

consciousness aggregate subject to clinging."

Saying, "Good, venerable sir," that bhikkhu delighted and

rejoiced in the Lord (Buddha)'s statement. Then he asked the

Lord (Buddha) a further question:

"But, venerable sir, in what are these five aggregates subject to

clinging rooted?"

"These five aggregates subject to clinging, bhikkhu, are rooted

in desire." 139

"Venerable sir, is that clinging the same as these five aggregates

subject to clinging, or is the clinging something apart from

the five aggregates subject to clinging?"

"Bhikkhus, that clinging is neither the same as the five aggregates

subject to clinging, [101] nor is the clinging something apart

from the five aggregates subject to clinging. But rather, the desire

and lust for them, that is the clinging there." 140

Saying, "Good, venerable sir," that bhikkhu ... asked the

Lord (Buddha) a further question:

"But, venerable sir, can there be diversity in the desire and lust

for the five aggregates subject to clinging?"

"There can be, bhikkhu," the Lord (Buddha) said. "Here,

bhikkhu, it occurs to someone: 'May I have such form in the

future! May I have such feeling in the future! May I have such

perception in the future! May I have such volitional formations

in the future! May I have such consciousness in the future!' Thus,

bhikkhu, there can be diversity in the desire and lust for the five

aggregates subject to clinging."

Saying, "Good, venerable sir," that bhikkhu ... asked the

Lord (Buddha) a further question: '

"In what way, venerable sir, does the designation 'aggregates'

apply to the aggregates?"

"Whatever kind of form there is, bhikkhu, whether past,

future, or present, internal or external, gross or subtle, inferior or

superior, far or near: this is called the form aggregate. Whatever

kind of feeling there is, whether past, future, or present, internal

or external, gross or subtle, inferior or superior, far or near: this

is called the feeling aggregate. Whatever kind of perception there

is, whether past, future, or present, internal or external, gross or

subtle, inferior or superior, far or near: this is called the perception

aggregate. Whatever kind of volitional formations there are,

whether past, future, or present, internal or external, gross or

subtle, inferior or superior, far or near: this is called the volitional

formations aggregate. Whatever kind of consciousness there is,

whether past, future, or present, internal or external, gross or

subtle, inferior or superior, far or near: this is called the

consciousness aggregate. It is in this way, bhikkhu, that the designation

'aggregates' applies to the aggregates."

Saying, "Good, venerable sir," that bhikkhu ... asked the

Lord (Buddha) a further question:

"What is the cause and condition, venerable sir, for the

manifestation of the form aggregate? 141 What is the cause and condition

for the manifestation of the feeling aggregate?... for the

manifestation of the perception aggregate?... for the manifestation

of the volitional formations aggregate?... for the manifestation

of the consciousness aggregate?"

"The four great elements, bhikkhu, are the cause and condition

for the manifestation of the form aggregate. Contact is the cause

and condition for the manifestation of the feeling aggregate.

Contact is the cause and condition for the manifestation of the

perception aggregate. [102] Contact is the cause and condition for

the manifestation of the volitional formations aggregate.

Name-and-form is the cause and condition for the manifestation of the

consciousness aggregate."

"Venerable sir, how does identity view come to be?"

"Here, bhikkhu, the uninstructed worldling, who is not a seer

of the noble ones and is unskilled and undisciplined in their

Dhamma, who is not a seer of superior persons and is unskilled

and undisciplined in their Dhamma, regards form as self, or self

as possessing form, or form as in self, or self as in form. He

regards feeling as self ... perception as self ... volitional formations

tions as self. . . consciousness as self, or self as possessing

consciousness, or consciousness as in self, or self as in consciousness.

That is how identity view comes to be."

"But, venerable sir, how does identity view not come to be?"

"Here, bhikkhu, the instructed noble disciple, who is a seer of

the noble ones and is skilled and disciplined in their Dhamma,

who is a seer of superior persons and is skilled and disciplined in

their Dhamma, does not regard form as self, or self as possessing

form, or form as in self, or self as in form. He does not regard

feeling as self. . . perception as self. . . volitional formations as self

. . . consciousness as self, or self as possessing consciousness, or

consciousness as in self, or self as in consciousness. That is how

identity view does not come to be."

"What, venerable sir, is the gratification, the danger, and the

escape in the case of form? What is the gratification, the danger,

and the escape in the case of feeling?... in the case of perception?

... in the case of volitional formations?... in the case of

consciousness?"

"The pleasure and joy, bhikkhu, that arise in dependence on

form: this is the gratification in form. That form is impermanent,

suffering, and subject to change: this is the danger in form. The

removal and abandonment of desire and lust for form: this is the

escape from form. The pleasure and joy that arise in dependence

on feeling ... [103] in dependence on perception ... in dependence

on volitional formations .. . in dependence on consciousness:

this is the gratification in consciousness. That consciousness

is impermanent, suffering, and subject to change: this is the danger

in consciousness. The removal and abandonment of desire

and lust for consciousness: this is the escape from consciousness."

Saying, "Good, venerable sir," that bhikkhu delighted and

rejoiced in the Lord (Buddha)'s statement. Then he asked the

Lord (Buddha) a further question:

"Venerable sir, how should one know, how should one see so

that, in regard to this body with consciousness and in regard to

all external signs, I-making, mine-making, and the underlying

tendency to conceit no longer occur within?"

"Any kind of form whatsoever, bhikkhu, whether past, future,

or present, internal or external, gross or subtle, inferior or

superior, far or near — one sees all form as it really is with correct

wisdom thus: This is not mine, this I am not, this is not my self.'

"Any kind of feeling whatsoever ... Any kind of perception

whatsoever ... Any kind of volitional formations whatsoever ...

Any kind of consciousness whatsoever, whether past, future, or

present, internal or external, gross or subtle, inferior or superior,

far or near — one sees all consciousness as it really is with correct

wisdom thus: This is not mine, this I am not, this is not my self.'

"When one knows and sees thus, bhikkhu, then in regard to

this body with consciousness and in regard to all external signs,

I-making, mine-making, and the underlying tendency to conceit

no longer occur within."

Now on that occasion the following reflection arose in the

mind of a certain bhikkhu: "So it seems that form is nonself, feeling

is nonself, perception is nonself, volitional formations are

nonself, consciousness is nonself. What self, then, will deeds

done by what is nonself affect?" 142

Then the Lord (Buddha), knowing with his own mind the reflection

in the mind of that bhikkhu, addressed the bhikkhus thus:

"It is possible, bhikkhus, that some senseless man here, obtuse

and ignorant, with his mind dominated by craving, might think

that he can outstrip the Teacher's Teaching thus: 'So it seems that

form is nonself ... consciousness is nonself. [104] What self, then,

will deeds done by what is nonself affect?' Now, bhikkhus, you

have been trained by me through interrogation here and there in

regard to diverse teachings. 143

"What do you think, bhikkhu, is form permanent or impermanent?"

- "Impermanent, venerable sir."... - "Is feeling permanent

or impermanent?. . . Is perception permanent or impermanent?

.. . Are volitional formations permanent or impermanent?. ..

Is consciousness permanent or impermanent?" - "Impermanent,

venerable sir." - "Is what is impermanent suffering or happiness?"

- "Suffering, venerable sir." - "Is what is impermanent,

suffering, and subject to change fit to be regarded thus: 'This is

mine, this I am, this is my self'?" - "No, venerable sir."

"Therefore ... Seeing thus ... He understands: '... there is no

more for this state of being" 144

These are the ten questions

The bhikkhu came to ask:

Two about the aggregates; Whether the same, can there be.

Designation and the cause; Two about identity,

[One each on] gratification; And [this body] with consciousness.

83. Ananda
At Savatthi. There the Venerable Ananda addressed the

bhikkhus thus: "Friends, bhikkhus!"

"Friend!" those bhikkhus replied. The Venerable Ananda said

this:

"Friends, the Venerable Punna Mantaniputta was very helpful

to us when we were newly ordained. 145 He exhorted us with the

following exhortation:

"It is by clinging, Ananda, that [the notion] 'I am'

occurs, not without clinging. And by clinging to what

does 'I am' occur, not without clinging? 146 It is by clinging

to form that 'I am' occurs, not without clinging. It is

by clinging to feeling ... to perception ... to volitional

formations ... to consciousness that 'I am' occurs, not

without clinging.

"Suppose, friend Ananda, a young woman — or a

man — youthful and fond of ornaments, would examine

her own facial image in a mirror or in a bowl filled with

pure, clear, clean water: she would look at it with clinging,

not without clinging. So too, it is by clinging to form

that 'I am' occurs, not without clinging. It is by clinging

to feeling ... to perception ... to volitional formations. ..

to consciousness that ' I am' occurs, not without clinging.

"What do you think, friend Ananda, is form permanent

or impermanent?"... (as in preceding sutta) ... "Seeing

thus ... He understands: '... there is no more for this

state of being.'"

"Friends, the Venerable Punna Mantaniputta was very

helpful to us when we were newly ordained. He exhorted us

with that exhortation. And when I heard his Dhamma teaching I

made the breakthrough to the Dhamma." 147

84. Tissa
At Savatthi. Now on that occasion the Venerable Tissa, the

Lord (Buddha)'s paternal cousin, 148 informed a number of

bhikkhus: "Friends, my body seems as if it has been drugged, I

have become disoriented, the teachings are no longer clear to

me. 149 Sloth and torpor persist obsessing my mind. I am leading

the holy life dissatisfied, and I have doubt about the teachings."

Then a number of bhikkhus approached the Lord (Buddha), paid

homage to him, sat down to one side, and reported this matter to

him. The Lord (Buddha) then addressed a certain bhikkhu thus:

"Come, bhikkhu, tell the bhikkhu Tissa in my name that the

Teacher calls him."

"Yes, venerable sir," that bhikkhu replied, and he went to the

Venerable Tissa and told him: "The Teacher calls you, friend

Tissa."

"Yes, friend," the Venerable Tissa replied, and he approached

the Lord (Buddha), paid homage to him, and sat down to one side.

The Lord (Buddha) then said to him: "Is it true, Tissa, that you

informed a number of bhikkhus thus: 'Friends, my body seems

as if it were drugged ... and I have doubt about the teachings'?"

"Yes, venerable sir."

"What do you think, Tissa, if one is not devoid of lust for form,

not devoid of desire, affection, thirst, passion, and craving for it,

then with the change and alteration of that form, do sorrow,

lamentation, pain, displeasure, and despair arise within?"

"Yes, venerable sir."

"Good, good, Tissa! So it is, Tissa, with one who is not devoid

of lust for form. If one is not devoid of lust for feeling ... for

perception ... for volitional formations ... for consciousness, not

devoid of desire, [108] affection, thirst, passion, and craving for

it, then with the change and alteration of that consciousness, do

sorrow, lamentation, pain, displeasure, and despair arise within?"

"Yes, venerable sir."

"Good, good, Tissa! So it is, Tissa, with one who is not devoid

of lust for consciousness. If one is devoid of lust for form, devoid

of desire, affection, thirst, passion, and craving for it, then with

the change and alteration of that form, do sorrow, lamentation,

pain, displeasure, and despair arise within?"

"No, venerable sir."

"Good, good, Tissa! So it is, Tissa, with one who is devoid of

lust for form. If one is devoid of lust for feeling ... for perception

... for volitional formations ... for consciousness, devoid of

desire, affection, thirst, passion, and craving for it, then with the

change and alteration of that consciousness, do sorrow, lamentation,

pain, displeasure, and despair arise within?"

"No, venerable sir."

"Good, good, Tissa! So it is, Tissa, with one who is devoid of

lust for consciousness. What do you think, Tissa, is form permanent

or impermanent?" - "Impermanent, venerable sir."...

-"Therefore ... Seeing thus ... He understands: '... there is no

more for this state of being.'

"Suppose, Tissa, there were two men: one unskilled in the

path, the other skilled in the path. The man unskilled in the path

would ask the skilled man a question about the path, and the

latter would say: 'Come, good man, this is the path. Go along it a

little way and you will see a fork in the road. Avoid the left-hand

branch and take the right-hand branch. Go a little further and

you will see a dense thicket. Go a little further and you will see a

vast marshy swamp. Go a little further and you will see a steep

precipice. Go a little further and you will see a delightful expanse

of level ground.'

"I have made up this simile, Tissa, in order to convey a meaning.

This here is the meaning: 'The man unskilled in the path':

this is a designation for the worldling. 'The man skilled in the

path': this is a designation for the Tathagata, the Arahant, the

Perfectly Enlightened One. 'The forked road': this is a designation

for doubt. [109] 'The left-hand branch': this is a designation

for the wrong eightfold path; that is, wrong view ... wrong

concentration. 'The right-hand branch': this is a designation for the

Noble Eightfold Path; that is, right view ... right concentration.

The dense thicket': this is a designation for ignorance. The vast

marshy swamp': this is a designatioh for sensual pleasures. The

steep precipice': this is a designation for despair due to anger.

The delightful expanse of level ground': this is a designation for

Nibbana.

“Rejoice, Tissa! Rejoice, Tissa! I am here to exhort, I am here to

assist, I am here to instruct!"

This is what the Lord (Buddha) said. Elated, the Venerable Tissa

delighted in the Lord (Buddha)'s statement. 150

85. Yamaka
On one occasion the Venerable Sariputta was dwelling at

Savatthi in Jeta's Grove, Anathapindika's Park. Now on that

occasion the following pernicious view had arisen in a bhikkhu

named Yamaka: "As I understand the Dhamma taught by the

Lord (Buddha), a bhikkhu whose taints are destroyed is annihilated

and perishes with the breakup of the body and does not exist

after death." 151

A number of bhikkhus heard that such a pernicious view had

arisen in the bhikkhu Yamaka. Then they approached the

Venerable Yamaka and exchanged greetings with him, after

which they sat down to one side and said to him: "Is it true,

friend Yamaka, that such a pernicious view as this has arisen in

you: [110] 'As I understand the Dhamma taught by the Blessed

One, a bhikkhu whose taints are destroyed is annihilated and

perishes with the breakup of the body and does not exist after

death'?"

"Exactly so, friends. As I understand the Dhamma taught by

the Lord (Buddha), a bhikkhu whose taints are destroyed is annihilated

and perishes with the breakup of the body and does not

exist after death."

"Friend Yamaka, do not speak thus. Do not misrepresent the

Lord (Buddha). It is not good to misrepresent the Lord (Buddha). The

Lord (Buddha) would not speak thus: 'A bhikkhu whose taints are

destroyed is annihilated and perishes with the breakup of the

body and does not exist after death.'"

Yet, although he was admonished by the bhikkhus in this way,

the Venerable Yamaka still obstinately grasped that pernicious

view, adhered to it, and declared: "As I understand the Dhamma

taught by the Lord (Buddha), a bhikkhu whose taints are destroyed

is annihilated and perishes with the breakup of the body and

does not exist after death."

Since those bhikkhus were unable to detach the Venerable

Yamaka from that pernicious view, they rose from their seats,

approached the Venerable Sariputta, and told him all that had

occurred, adding: "It would be good if the Venerable Sariputta

would approach the bhikkhu Yamaka out of compassion for

him." The Venerable Sariputta consented by silence.

Then, in the evening, the Venerable Sariputta emerged from

seclusion. He approached the Venerable Yamaka and exchanged

greetings with him, after which he sat down to one side and said

to him: "Is it true, friend Yamaka, that such a pernicious view as

this has arisen in you: 'As I understand the Dhamma taught by

the Lord (Buddha), [111] a bhikkhu whose taints are destroyed is

annihilated and perishes with the breakup of the body and does

not exist after death'?"

"Exactly so, friend."

"What do you think, friend Yamaka, is form permanent or

impermanent?" - "Impermanent, friend."... - "Therefore ...

Seeing thus ... He understands: '... there is no more for this state

of being.' 152

"What do you think, friend Yamaka, do you regard form as the

Tathagata?" - "No, friend." - "Do you regard feeling ... perception

... volitional formations ... consciousness as the Tathagata?"

- "No, friend."

"What do you think, friend Yamaka, do you regard the

Tathagata as in form?" - "No, friend." - "Do you regard the

Tathagata as apart from form?" - "No, friend." - "Do you regard

the Tathagata as in feeling? As apart from feeling? As in perception?

As apart from perception? As in volitional formations? As

apart from volitional formations? As in consciousness? As apart

from consciousness?" - "No, friend."

"What do you think, friend Yamaka, do you regard form, feeling,

perception, volitional formations, and consciousness [taken

together] as the Tathagata?" - "No, friend."

"What do you think, friend Yamaka, do you regard the Tathagata

as one who is without form, without feeling, without perception,

without volitional formations, without consciousness?" - "No,

friend." 153

"But, friend, when the Tathagata is not apprehended by you as

real and actual here in this very life; 154 is it fitting for you to

declare: 'As I understand the Dhamma taught by the Lord (Buddha),

a bhikkhu whose taints are destroyed is annihilated and perishes

with the breakup of the body and does not exist after death'?"

"Formerly, friend Sariputta, when I was ignorant, I did hold

that pernicious view, but now that I have heard this Dhamma

teaching of the Venerable Sariputta I have abandoned that pernicious

view and have made the breakthrough to the Dhamma." 155

"If; friend Yamaka, they were to ask you: 'Friend Yamaka,

when a bhikkhu is an arahant, one whose taints are destroyed,

what happens to him with the breakup of the body, after

death?' — being asked thus, what would you answer?"

"If they were to ask me this, friend, I would answer thus:

'Friends, form is impermanent; what is impermanent is suffering;

what is suffering has ceased and passed away. Feeling ...

Perception ... Volitional formations ... Consciousness is impermanent;

what is impermanent is suffering; what is suffering has

ceased and passed away.' Being asked thus, friend, I would

answer in such a way." 156

"Good, good, friend Yamaka! Now, friend Yamaka, I will make

up a simile for you in order to convey this same meaning even

more clearly. Suppose, friend Yamaka, there was a householder

or a householder's son, a rich man, with much wealth and property,

protected by a bodyguard. Then some man would appear

who wanted to ruin him, to harm him, to endanger him, to take

his life. [113] It would occur to that man: 'This householder or

householder's son is a rich man, with much wealth and property,

protected by a bodyguard. It won't be easy to take his life by

force. Let me get close to him and then take his life.'

"Then he would approach that householder or householder's

son and say to him: 'I would serve you, sir/ Then the householder

or householder's son would appoint him as a servant. The

man would serve him, rising up before him, retiring after him,

doing whatever he wants, agreeable in his conduct, endearing in

his speech. The householder or householder's son would consider

him a friend, 157 a bosom friend, and he would place trust in him.

But when the man becomes aware that the householder or

householder's son has placed trust in him, then, finding him alone, he

would take his life with a sharp knife.

"What do you think, friend Yamaka, when that man had

approached that householder or householder's son and said to

him: 1 would serve you, sir/ wasn't he a murderer even then,

though the other did not recognize him as 'my murderer'? And

when the man was serving him, rising up before him, retiring

after him, doing whatever he wants, agreeable in his conduct,

endearing in his speech, wasn't he a murderer then too, though

the other did not recognize him as 'my murderer'? And when the

man came upon him while he was alone and took his life with a

sharp knife, wasn't he a murderer then too, though the other did

not recognize him as 'my murderer'?"

"Yes, friend."

"So too, friend Yamaka, 158 the uninstructed worldling, who is

not a seer of the noble ones and is unskilled and undisciplined in

their Dhamma, who is not a seer of superior persons and is

unskilled and undisciplined in their Dhamma, regards form as

self, or self as possessing form, or form as in self, or self as in

form.

"He regards feeling as self ... perception as self ... volitional

formations as self ... consciousness as self, [114] or self as

possessing consciousness, or consciousness as in self, or self as in

consciousness.

"He does not understand as it really is impermanent form as

'impermanent form' 159 ... impermanent feeling as 'impermanent

feeling' ... impermanent perception as 'impermanent perception'

... impermanent volitional formations as 'impermanent volitional

formations' ... impermanent consciousness as 'impermanent

consciousness.'

"He does not understand as it really is painful form as 'painful

form' ... painful feeling as 'painful feeling' ... painful perception

as 'painful perception' ... painful volitional formations as

'painful volitional formations' ... painful consciousness as

'painful consciousness.'

"He does not understand as it really is selfless form as 'selfless

form' ... selfless feeling as 'selfless feeling' ... selfless perception

as 'selfless perception' ... selfless volitional formations as

'selfless volitional formations' ... selfless consciousness as 'selfless

consciousness.'

"He does not understand as it really is conditioned form as

'conditioned form' ... conditioned feeling as 'conditioned feeling'

... conditioned perception as 'conditioned perception' ...

conditioned volitional formations as 'conditioned volitional formations'

... conditioned consciousness as 'conditioned consciousness.'

"He does not understand as it really is murderous form as

'murderous form' ... murderous feeling as 'murderous feeling'

... murderous perception as 'murderous perception' ... murderous

volitional formations as 'murderous volitional formations' ...

murderous consciousness a s 'murderous consciousness.'

"He becomes engaged with form, clings to it, and takes a stand

upon it as 'my self.' 160 He becomes engaged with feeling ... with

perception ... with volitional formations ... with consciousness,

clings to it, and takes a stand upon it as 'my self.' These same five

aggregates of clinging, to which he becomes engaged and to

which he clings, lead to his harm and suffering for a long time.

"But, friend, the instructed noble disciple, who is a seer of the

noble ones ... does not regard form as self, or self as possessing

form, or form as in self, or self as in form.

"He does not regard feeling as self ... perception as self ...

volitional formations as self ... consciousness as self, or self as

possessing consciousness, or consciousness as in self, or self as in

consciousness. [115]

"He understands as it really is impermanent form as

'impermanent form' ... impermanent consciousness as 'impermanent

consciousness.'

"He understands as it really is painful form as 'painful form' . ..

painful consciousness as 'painful consciousness.'

"He understands as it really is selfless form as 'selfless form' . ..

selfless consciousness a s 'self less consciousness.'

"He understands as it really is conditioned form as

'conditioned form' ... conditioned consciousness as 'conditioned consciousness.'

"He understands as it really is murderous form as 'murderous

form' ... murderous consciousness as 'murderous consciousness.'

"He does not become engaged with form, cling to it, and take

a stand upon it as 'my self.' He does not become engaged with

feeling ... with perception ... with volitional formations ... with

consciousness, cling to it, and take a stand upon it as 'my self.'

These same five aggregates of clinging, to which he does not

become engaged and to which he does not cling, lead to his

welfare and happiness for a long time."

"So it is, friend Sariputta, for those venerable ones who have

such compassionate and benevolent brothers in the holy life to

admonish and instruct them. And now that I have heard this

Dhamma teaching of the Venerable Sariputta, my mind is

liberated from the taints by nonclinging." 161

This is what the Venerable Sariputta said. Elated, the Venerable

Yamaka delighted in the Venerable Sariputta's statement.

86. Anuradha
On one occasion the Lord (Buddha) was dwelling at Vesali in the

Great Wood in the Hall with the Peaked Roof. 162 Now on that

occasion the Venerable Anuradha was dwelling in a forest hut

not far from the Lord (Buddha). Then a number of wanderers of

other sects approached the Venerable Anuradha and exchanged

greetings with him. When they had concluded their greetings

and cordial talk, they sat down to one side and said to him:

"Friend Anuradha, when a Tathagata is describing a

Tathagata — the highest type of person, the supreme person, the

attainer of the supreme attainment 163 — he describes him in terms

of these four cases: 'The Tathagata exists after death,' or 'The

Tathagata does not exist after death,' or 'The Tathagata both

exists and does not exist after death,' or 'The Tathagata neither

exists nor does not exist after death.'"

When this was said, the Venerable Anuradha said to those

wanderers: 'Friends, when a Tathagata is describing a

Tathagata — the highest type of person, the supreme person, the

attainer of the supreme attainment — he describes him apart from

these four cases: 'The Tathagata exists after death,' or 'The

Tathagata does not exist after death,' or 'The Tathagata both

exists and does not exist after death,' or 'The Tathagata neither

exists nor does not exist after death.'" 164

When this was said, those wanderers said to the Venerable

Anuradha: 'This bhikkhu must be newly ordained, not long gone

forth; or, if he is an elder, he must be an incompetent fool."

Then those wanderers of other sects, having denigrated the

Venerable Anuradha with the terms "newly ordained" and

"fool," rose from their seats and departed.

Then, not long after those wanderers had left, it occurred to the

Venerable Anuradha: "If those wanderers of other sects should

question me further, how should I answer if I am to state what

has been said by the Lord (Buddha) and not misrepresent him with

what is contrary to fact? And how should I explain in accordance

with the Dhamma, so that no reasonable consequence of my

assertion would give ground for criticism?"

Then the Venerable Anuradha approached the Lord (Buddha),

paid homage to him, sat down to one side, and reported to the

Lord (Buddha) everything that had happened, [118] asking: "If

those wanderers of other sects should question me further, how

should I answer ... so that no reasonable consequence of my

assertion would give ground for criticism?"

"What do you think, Anuradha, is form permanent or

impermanent?" - "Impermanent, venerable sir."... - "Therefore ...

Seeing thus ... He understands: '... there is no more for this state

of being.'

"What do you think, Anuradha, do you regard form as the

Tathagata?" - "No, venerable sir." - "Do you regard feeling ...

perception ... volitional formations ... consciousness as the

Tathagata?" - "No, venerable sir."

"What do you think, Anuradha, do you regard the Tathagata

as in form?" - "No, venerable sir." - "Do you regard the

Tathagata as apart from form?" - "No, venerable sir." - "Do you

regard the Tathagata as in feeling? As apart from feeling? As in

perception? As apart from perception? As in volitional formations?

As apart from volitional formations? As in consciousness?

As apart from consciousness?" - "No, venerable sir."

"What do you think, Anuradha, do you regard form, feeling,

perception, volitional formations, and consciousness [taken

together] as the Tathagata?" - "No, venerable sir."

"What do you think, Anuradha, do you regard the Tathagata

as one who is without form, without feeling, without perception,

without volitional formations, without consciousness?" - "No,

venerable sir."

"But, Anuradha, when the Tathagata is not apprehended by

you as real and actual here in this very life, is it fitting for you to

declare: 'Friends, when a Tathagata is describing a Tathagata

-the highest type of person, the supreme person, the attainer of

the supreme attainment — he describes him apart from these four

cases: [119] 'The Tathagata exists after death,' or ... 'The

Tathagata neither exists nor does not exist after death'?"

"No, venerable sir."

"Good, good, Anuradha! Formerly, Anuradha, and also now, I

make known just suffering and the cessation of suffering." 165

87. Vakkali
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling at Rajagaha in the Bamboo Grove, the Squirrel

Sanctuary. Now on that occasion the Venerable Vakkali was

dwelling in a potter's shed, sick, afflicted, gravely ill. 166 Then the

Venerable Vakkali addressed his attendants:

"Come, friends, approach the Lord (Buddha), pay homage to him

in my name with your head at his feet, and say: 'Venerable sir,

the bhikkhu Vakkali is sick, afflicted, gravely ill; he pays homage

to the Lord (Buddha) with his head at his feet.' Then say: 'It would

be good, venerable sir, if the Lord (Buddha) would approach the

bhikkhu Vakkali out of compassion.'"

"Yes, friend," those bhikkhus replied, and they approached the

Lord (Buddha), paid homage to him, sat down to one side, and

delivered their message. The Lord (Buddha) consented by silence.

Then the Lord (Buddha) dressed and, taking bowl and robe,

approached the Venerable Vakkali. [120] The Venerable Vakkali

saw the Lord (Buddha) coming in the distance and stirred on his

bed. 167 The Lord (Buddha) said to him: "Enough, Vakkali, do not stir

on your bed. There are these seats ready, I will sit down there."

The Lord (Buddha) then sat down on the appointed seat and said

to the Venerable Vakkali: "I hope you are bearing up, Vakkali, I

hope you are getting better. I hope that your painful feelings are

subsiding and not increasing, and that their subsiding, not their

increase, is to be discerned."

"Venerable sir, I am not bearing up, I am not getting better.

Strong painful feelings are increasing in me, not subsiding, and

their increase, not their subsiding, is to be discerned."

"I hope then, Vakkali, that you are not troubled by remorse

and regret."

"Indeed, venerable sir, I have quite a lot of remorse and regret."

"I hope, Vakkali, that you have nothing for which to reproach

yourself in regard to virtue."

"I have nothing, venerable sir, for which to reproach myself in

regard to virtue."

"Then, Vakkali, if you have nothing for which to reproach

yourself in regard to virtue, why are you troubled by remorse

and regret?"

"For a long time, venerable sir, I have wanted to come to see

the Lord (Buddha), but I haven't been fit enough to do so."

"Enough, Vakkali! Why do you want to see this foul body?

One who sees the Dhamma sees me; one who sees me sees the

Dhamma. 168 For in seeing the Dhamma, Vakkali, one sees me;

and in seeing me, one sees the Dhamma.

"What do you think, Vakkali, is form permanent or impermanent?"

- "Impermanent, venerable sir."... - "Therefore ...

Seeing thus ... He understands: '... there is no more for this state

of being.'"

Then the Lord (Buddha), having given this exhortation to the

Venerable Vakkali, rose from his seat and departed for Mount

Vulture Peak.

Then, not long after the Lord (Buddha) had left, the Venerable

Vakkali addressed his attendants thus: "Come, friends, lift me up

on this bed and carry me to the Black Rock on the Isigili Slope. 169

How can one like me think of dying among the houses?"

"Yes, friend," those bhikkhus replied and, having lifted up the

Venerable Vakkali on the bed, they carried him to the Black Rock

on the Isigili Slope.

The Lord (Buddha) spent the rest of that day and night on Mount

Vulture Peak. Then, when the night was well advanced, two devatas

of stunning beauty approached the Lord (Buddha), illuminating the

whole of Mount Vulture Peak.... Standing to one side, one devata

said to the Lord (Buddha): "Venerable sir, the bhikkhu Vakkali is

intent on deliverance." 170 The other devata said: "Surely, venerable

sir, he will be liberated as one well liberated." 171 This is what those

devatas said. Having said this, they paid homage to the Blessed

One and, keeping him on their right, they disappeared right there.

Then, when the night had passed, the Lord (Buddha) addressed

the bhikkhus thus: "Come, bhikkhus, approach the bhikkhu

Vakkali and say to him: 'Friend Vakkali, listen to the word of the

Lord (Buddha) [122] and two devatas. Last night, friend, when the

night was well advanced, two devatas of stunning beauty

approached the Lord (Buddha). One devata said to the Lord (Buddha):

"Venerable sir, the bhikkhu Vakkali is intent on deliverance."

The other devata said: "Surely, venerable sir, he will be liberated

as one well liberated." And the Lord (Buddha) says to you, friend

Vakkali: "Do not be afraid, Vakkali, do not be afraid! Your death

will not be a bad one. Your demise will not be a bad one.

"Yes, venerable sir," those bhikkhus replied, and they

approached the Venerable Vakkali and said to him: "Friend

Vakkali, listen to the word of the Lord (Buddha) and two deities."

Then the Venerable Vakkali addressed his attendants: "Come,

friends, lower me from the bed. How can one like me think of

listening to the Lord (Buddha)'s teaching while seated on a high seat."

"Yes, friend," those bhikkhus replied, and they lowered the

Venerable Vakkali from the bed.

"Last night, friend, two deities of stunning beauty approached

the Lord (Buddha). One devata said to the Lord (Buddha): 'Venerable

sir, the bhikkhu Vakkali is intent on deliverance.' The other

devata said: 'Surely, venerable sir, he will be liberated as one well

liberated.' And the Lord (Buddha) says to you, friend Vakkali: 'Do

not be afraid, Vakkali, do not be afraid! Your death will not be a

bad one. Your demise will not be a bad one.'"

"Well then, friends, pay homage to the Lord (Buddha) in my

name with your head at his feet and say: 'Venerable sir, the

bhikkhu Vakkali is sick, afflicted, gravely ill; he pays homage to

the Lord (Buddha) with his head at his feet.' Then say: 'Form is

impermanent: I have no perplexity about this, venerable sir, I do

not doubt that whatever is impermanent is suffering. I do not

doubt that in regard to what is impermanent, suffering, and

subject to change, I have no more desire, lust, or affection.

Feeling is impermanent ... Perception is impermanent ...

Volitional formations are impermanent ... Consciousness is

impermanent: I have no perplexity about this, venerable sir, I do

not doubt that whatever is impermanent is suffering. I do not

doubt that in regard to what is impermanent, suffering, and

subject to change, I have no more desire, lust, or affection.'"

"Yes, friend," those bhikkhus replied, and then they departed.

Then, not long after those bhikkhus had left, the Venerable

Vakkali used the knife. 172

Then those bhikkhus approached the Lord (Buddha) ... and

delivered their message. The Lord (Buddha) then addressed the

bhikkhus thus: "Come, bhikkhus, let us go to the Black Rock on

the Isigili Slope, where the clansman Vakkali has used the knife."

"Yes, venerable sir," those bhikkhus replied. Then the Blessed

One, together with a number of bhikkhus, went to the Black Rock

on the Isigili Slope. The Lord (Buddha) saw in the distance the

Venerable Vakkali lying on the bed with his shoulder turned.

Now on that occasion a cloud of smoke, a swirl of darkness,

was moving to the east, then to the- west, to the north, to the

south, upwards, downwards, and to the intermediate quarters.

The Lord (Buddha) then addressed the bhikkhus thus: “Do you see,

bhikkhus, that cloud of smoke, that swirl of darkness, moving to

the east, then to the west, to the north, to the south, upwards,

downwards, and to the intermediate quarters?"

"Yes, venerable sir."

"That, bhikkhus, is Mara the Evil One searching for the

consciousness of the clansman Vakkali, wondering: 'Where now has

the consciousness of the clansman Vakkali been established?'

However, bhikkhus, with consciousness unestablished, the

clansman Vakkali has attained final Nibbana."

88. Assaji
On one occasion the Lord (Buddha) was dwelling at Rajagaha in the

Bamboo Grove, the Squirrel Sanctuary. Now on that occasion the

Venerable Assaji was dwelling at Kassapaka's Park, sick, afflicted,

gravely ill.

(As in preceding sutta, down to:)

"Then if you have nothing for which to reproach yourself in

regard to virtue, Assaji, why are you troubled by remorse and regret?"

"Formerly, venerable sir, when I was ill I kept on tranquillizing

the bodily formations, but [now] I do not obtain concentration. 173

As I do not obtain concentration, it occurs to me: 'Let me not fall

away!"'

"Those ascetics and brahmins, Assaji, who regard concentration

as the essence and identify concentration with asceticism, 174

failing to obtain concentration, might think, 'Let us not fall away!’

"What do you think, Assaji, is form permanent or impermanent?"

- "Impermanent, venerable sir."... [126] - "Therefore ...

Seeing thus ... He understands: '... there is no more for this state

of being.' 175

"If he feels a pleasant feeling, he understands: 'It is impermanent';

he understands: 'It is not held to'; he understands: 'It is not

delighted in.' If he feels a painful feeling, he understands: 'It is

impermanent'; he understands: 'It is not held to'; he understands;

'It is not delighted in.' If he feels a neither-painful-nor-pleasant

feeling, he understands: 'It is impermanent'; he understands:

'It is not held to'; he understands: 'It is not delighted in.'

"If he feels a pleasant feeling, he feels it detached; if he feels a

painful feeling, he feels it detached; if he feels a neither-painful-nor-pleasant

feeling, he feels it detached.

"When he feels a feeling terminating with the body, he

understands: 'I feel a feeling terminating with the body.' When he feels

a feeling terminating with life, he understands: 'I feel a feeling

terminating with life.' He understands: 'With the breakup of the

body, following the exhaustion of life, all that is felt, not being

delighted in, will become cool right here.'

"Just as, Assaji, an oil lamp burns in dependence on the oil and

the wick, and with the exhaustion of the oil and the wick it is

extinguished through lack of fuel, so too, Assaji, when a bhikkhu

feels a feeling terminating with the body. . . terminating with life

... He understands: 'With the breakup of the body, following the

exhaustion of life, all that is felt, not being delighted in, will

become cool right here.'"

89. Khemaka
On one occasion a number of elder bhikkhus were dwelling at

Kosambi in Ghosita's Park. Now on that occasion the Venerable

Khemaka was living at Jujube Tree Park, sick, afflicted, gravely

ill.

Then, in the evening, those elder bhikkhus emerged from

seclusion and addressed the Venerable Dasaka thus: "Come,

friend Dasaka, approach the bhikkhu Khemaka and say to him:

'The elders say to you, friend Khemaka: We hope that you are

bearing up, friend, we hope that you are getting better. We hope

that your painful feelings are subsiding and not increasing, and

that their subsiding, not their increase, is to be discerned.'"

"Yes, friends," the Venerable Dasaka replied, and he

approached the Venerable Khemaka and delivered his message.

[The Venerable Khemaka answered:] "I am not bearing up,

friend, I am not getting better. Strong painful feelings are increasing

in me, not subsiding, and their increase, not their subsiding,

is to be discerned."

Then the Venerable Dasaka approached the elder bhikkhus

and reported what the Venerable Khemaka had said. They told

him: “Come, friend Dasaka, approach the bhikkhu Khemaka and

say to him: 'The elders say to you, friend Khemaka: These five

aggregates subject to clinging, friend, have been spoken of by the

Lord (Buddha); that is, the form aggregate subject to clinging, the

feeling aggregate subject to clinging, the perception aggregate

subject to clinging, the volitional formations aggregate subject to

clinging, the consciousness aggregate subject to clinging. Does

the Venerable Khemaka regard anything as self or as belonging

to self among these five aggregates subject to clinging?'"

"Yes, friends," the Venerable Dasaka replied, and he

approached the Venerable Khemaka and delivered his message.

[The Venerable Khemaka replied:] [128] "These five aggregates

subject to clinging have been spoken of by the Lord (Buddha); that

is, the form aggregate subject to clinging. . . the consciousness

aggregate subject to clinging. Among these five aggregates subject

to clinging, I do not regard anything as self or as belonging

to self."

Then the Venerable Dasaka approached the elder bhikkhus

and reported what the Venerable Khemaka had said. They

replied: "Come, friend Dasaka, approach the bhikkhu Khemaka

and say to him: 'The elders say to you, friend Khemaka: These

five aggregates subject to clinging, friend, have been spoken of

by the Lord (Buddha); that is, the form aggregate subject to clinging

... the consciousness aggregate subject to clinging. If the

Venerable Khemaka does not regard anything among these five

aggregates subject to clinging as self or as belonging to self, then

he is an arahant, one whose taints are destroyed.'"

"Yes, friends," the Venerable Dasaka replied, and he

approached the Venerable Khemaka and delivered his message.

[The Venerable Khemaka replied:] "These five aggregates

subject to clinging have been spoken of by the Lord (Buddha); that is,

the form aggregate subject to clinging ... the consciousness

aggregate subject to clinging. I do not regard anything among

these five aggregates subject to clinging as self or as belonging to

self, yet I am not an arahant, one whose taints are destroyed.

Friends, [the notion] 'I am' has not yet vanished in me in relation

to these five aggregates subject to clinging, but I do not regard

[anything among them] as 'This I am.'" 176

Then the Venerable Dasaka approached the elder bhikkhus and

reported what the Venerable Khemaka had said. They replied:

"Come, friend Dasaka, approach the bhikkhu Khemaka and say

to him: 'The elders say to you, friend Khemaka: Friend Khemaka,

when you speak of this "I am" — what is it that you speak of as "I

am"? Do you speak of form as "I am," or do you speak of "I am"

apart from form? Do you speak of feeling ... of perception ... of

volitional formations ... of consciousness as "I am," or do you

speak of "I am" apart from consciousness? When you speak of this

"I am," friend Khemaka, what is it that you speak of as "I am"?'"

"Yes, friends," the Venerable Dasaka replied, and he

approached the Venerable Khemaka and delivered his message.

"Enough, friend Dasaka! Why keep running back and forth?

Bring me my staff, friend. I'll go to the elder bhikkhus myself."

Then the Venerable Khemaka, leaning on his staff, approached

the elder bhikkhus, exchanged greetings with them, and sat

down to one side. [130] The elder bhikkhus then said to him:

"Friend Khemaka, when you speak of this 'I am' ... what is it that

you speak of as 'I am'?"

"Friends, I do not speak of form as 'I am,' nor do I speak of 'I

am' apart from form. I do not speak of feeling as 'I am'. . . nor of

perception as 'I am' ... nor of volitional formations as 'I am' ...

nor of consciousness as 'I am,' nor do I speak of 'I am' apart from

consciousness. Friends, although [the notion] 'I am' has not yet

vanished in me in relation to these five aggregates subject to

clinging, still I do not regard [anything among them] as This I am.'

"Suppose, friends, there is the scent of a blue, red, or white

lotus. Would one be speaking rightly if one would say, 'The scent

belongs to the petals,' or 'The scent belongs to the stalk,' 177 or

'The scent belongs to the pistils'?"

"No, friend."

"And how, friends, should one answer if one is to answer

rightly?"

"Answering rightly, friend, one should answer: 'The scent

belongs to the flower.'"

"So too, friends, I do not speak of form as 'I am,' nor do I speak

of 'I am' apart from form. I do not speak of feeling as 'I am' -. .

nor of perception as ' I am'. . . nor of volitional formations as 'I

am' ... nor of consciousness as 'I am,' nor do I speak of 'I am'

apart from consciousness. Friends, although [the notion] 'I am'

has not yet vanished in me in relation to these five aggregates

subject to clinging, still I do not regard-[anything among them] as

This I am.'

"Friends, even though a noble disciple has abandoned the five

lower fetters, still, in relation to the five aggregates subject to

clinging, there lingers in him a residual conceit 'I am/ a desire 'I

am,' an underlying tendency 'I am' that has not yet been uprooted.

Sometime later he dwells contemplating rise and fall in the five

aggregates subject to clinging: 'Such is form, such its origin, [131]

such its passing away; such is feeling ... such is perception ...

such are volitional formations. . . such is consciousness, such its

origin, such its passing away.' As he dwells thus contemplating

rise and fall in the five aggregates subject to clinging, the residual

conceit 'I am,' the desire 'I am,' the underlying tendency 'I

am' that had not yet been uprooted — this comes to be uprooted.

"Suppose, friends, a cloth has become soiled and stained, and

its owners give it to a laundryman. The laundryman would scour

it evenly with cleaning salt, lye, or cowdung, and rinse it in clean

water. Even though that cloth would become pure and clean, it

would still retain a residual smell of cleaning salt, lye, or cowdung

that had not yet vanished. The laundryman would then

give it back to the owners. The owners would put it in a

sweet scented casket, and the residual smell of cleaning salt, lye, or

cowdung that had not yet vanished would vanish. 178

"So too, friends, even though a noble disciple has abandoned

the five lower fetters, still, in relation to the five aggregates

subject to clinging, there lingers in him a residual conceit 'I am,' a

desire 'I am,' an underlying tendency 'I am' that has not yet been

uprooted.... As he dwells thus contemplating rise and fall in the

five aggregates subject to clinging, the residual conceit 'I am,' the

desire 'I am,' the underlying tendency 'I am' that had not yet

been uprooted — this comes to be uprooted."

When this was said, the elder bhikkhus said to the Venerable

Khemaka: "We did not ask our questions in order to trouble the

Venerable Khemaka, [132] but we thought that the Venerable

Khemaka would be capable of explaining, teaching, proclaiming,

establishing, disclosing, analysing, and elucidating the Blessed

One's teaching in detail. And the Venerable Khemaka has

explained, taught, proclaimed, established, disclosed, analysed,

and elucidated the Lord (Buddha)'s teaching in detail."

This is what the Venerable Khemaka said. Elated, the elder

bhikkhus delighted in the Venerable Khemaka's statement. And

while this discourse was being spoken, the minds of sixty elder

bhikkhus and of the Venerable Khemaka were liberated from the

taints by nonclinging.

90. Channa
On one occasion a number of bhikkhus were dwelling at

Baranasi in the Deer Park at Isipatana. Then, in the evening, the

Venerable Channa emerged from seclusion and, taking his key,

went from dwelling to dwelling saying to the elder bhikkhus:

"Let the elder venerable ones exhort me, let them instruct me, let

them give me a Dhamma talk in such a way that I might see the

Dhamma." 179

When this was said, the elder bhikkhus- said to the Venerable

Channa: "Form, friend Channa, is impermanent, feeling is impermanent,

perception is impermanent, volitional formations are

impermanent, consciousness is impermanent. Form is nonself,

[133] feeling is nonself, perception is nonself, volitional formations

are nonself, consciousness is nonself. All formations are

impermanent; all phenomena are nonself." 180

Then it occurred to the Venerable Channa: "I too think in this

way: 'Form is impermanent ... consciousness is impermanent.

Form is nonself ... consciousness is nonself. All formations are

impermanent; all phenomena are nonself.' But my mind does not

launch out upon the stilling of all formations, the relinquishing

of all acquisitions, the destruction of craving, dispassion, cessation,

Nibbana; nor does it acquire confidence, settle down, and

resolve on it. Instead, agitation and clinging arise and the mind

turns back, thinking: 'But who is my self?' 181 But such does not

happen to one who sees the Dhamma. So who can teach me the

Dhamma in such a way that I might see the Dhamma?"

Then it occurred to the Venerable Channa: "This Venerable

Ananda is dwelling at Kosambi in Ghosita's Park, and he has

been praised by the Teacher and is esteemed by his wise brothers

in the holy life. The Venerable Ananda is capable of teaching

me the Dhamma in such a way that I might see the Dhamma.

Since I have so much trust in the Venerable Ananda, let me

approach him."

Then the Venerable Channa set his lodging in order, took his

bowl and robe, and went to Ghosita's Park in Kosambi, where he

approached the Venerable Ananda and exchanged greetings

with him. When they had concluded their greetings and cordial

talk, he sat down to one side and told the Venerable Ananda

everything that had happened, adding: [134] "Let the Venerable

Ananda exhort me, let him instruct me, let him give me a

Dhamma talk in such a way that I might see the Dhamma."

"Even by this much am I pleased with the Venerable Channa.

Perhaps the Venerable Channa has opened himself up and broken

through his barrenness. 182 Lend your ear, friend Channa,

you are capable of understanding the Dhamma."

Then at once a lofty rapture and gladness arose in the

Venerable Channa as he thought: "It seems that I am capable of

understanding the Dhamma."

[The Venerable Ananda then said:] "In the presence of the

Lord (Buddha) I have heard this, friend Channa, in his presence

I have received the exhortation he spoke to the bhikkhu

Kaccanagotta: 183

"This world, Kaccana, for the most part relies upon a

duality ... [135] ( the entire sutta 12:15 is cited here ) ... Such

is the cessation of this whole mass of suffering."

"So it is, friend Ananda, for those venerable ones who have

such compassionate and benevolent brothers in the holy life to

admonish and instruct them. And now that I have heard this

Dhamma teaching of the Venerable Ananda, I have made the

breakthrough to the Dhamma."

91. Rahula (1)
At Savatthi. 184 Then the Venerable Rahula approached the

Lord (Buddha), paid homage to him, sat down to one side, [136]

and said to him:

"Venerable sir, how should one know, how should one see so

that, in regard to this body with consciousness and in regard to

all external signs, I-making, mine-making, and the underlying

tendency to conceit no longer occur within?"

"Any kind of form whatsoever, Rahula, whether past, future.

or present, internal or external, gross or subtle, inferior or superior,

far or near — one sees all form as it really is with correct wisdom

thus: This is not mine, this I am not, this is not my self.'

"Any kind of feeling whatsoever ... Any kind of perception

whatsoever ... Any kind of volitional formations whatsoever ...

Any kind of consciousness whatsoever, whether past, future, or

present, internal or external, gross or subtle, inferior or superior,

far or near — one sees all consciousness as it really is with correct

wisdom thus: This is not mine, this I am not, this is not my self.'

"When one knows and sees thus, Rahula, then in regard to this

body with consciousness and in regard to all external signs,

I-making, mine-making, and the underlying tendency to conceit

no longer occur within."

92. Rahula (2)
At Savatthi. Then the Venerable Rahula. . . said to the Lord (Buddha):

"Venerable sir, how should one know, how should one see so

that, in regard to this body with consciousness and in regard to

all external signs, the mind is rid of I-making, mine-making, and

conceit, has transcended discrimination, and is peaceful and well

liberated?"

"Any kind of form whatsoever, Rahula, whether past, future,

or present ... far or near — having seen all form as it really is with

correct wisdom thus: This is not mine, this I am not, this is not

my self,' one is liberated by nonclinging.

"Any kind of feeling whatsoever ... Any kind of perception

whatsoever. . . Any kind of volitional formations whatsoever. ..

Any kind of consciousness whatsoever, whether past, future, or

present, internal or external, gross or subtle, inferior or superior,

far or near — [137] having seen all consciousness as it really is

with correct wisdom thus: 'This is not mine, this I am not, this is

not my self,' one is liberated by nonclinging.

"When one knows and sees thus, Rahula, then in regard to this

body with consciousness and in regard to all external signs, the

mind is rid of I-making, mine-making, and conceit, has

transcended discrimination, and is peaceful and well liberated."

93. The River (Nadi)
At Savatthi. "Bhikkhus, suppose there was a mountain river

sweeping downwards, flowing into the distance with a swift current.

If on either bank of the river kasa grass or kusa grass were to

grow, it would overhang it; if rushes, reeds, or trees were to

grow, they would overhang it. If a man being carried along by

the current should grasp the kasa grass, it would break off and he

would thereby meet with calamity and disaster; if he should

grasp the kusa grass, it would break off and he would thereby

meet with calamity and disaster; if he should grasp the rushes,

reeds, or trees, [138] they would break off and he would thereby

meet with calamity and disaster.

"So too, bhikkhus, the uninstructed worldling . . . regards form

as self, or self as possessing form, or form as in self, or self as in

form. That form of his disintegrates and he thereby meets with

calamity and disaster. He regards feeling as self. . . perception as

self ... volitional formations as self ... consciousness as self, or

self as possessing consciousness, or consciousness as in self, or

self as in consciousness. That consciousness of his disintegrates

and he thereby meets with calamity and disaster.

"What do you think, bhikkhus, is form permanent or impermanent?"

- "Impermanent, venerable sir."... - "Therefore ... Seeing

thus. . . He understands: '. . . there is no more for this state of being.'"

94. Flowers (Puppha sans. Pushp)
At Savatthi. "Bhikkhus, I do not dispute with the world; rather,

it is the world that disputes with me. A proponent of the

Dhamma does not dispute with anyone in the world. Of that

which the wise in the world agree upon as not existing, I too say

that it does not exist. And of that which the wise in the world

agree upon as existing, I too say that it exists. 185

"And what is it, bhikkhus, that the wise in the world agree

upon as not existing, of which I too say that it does not exist?

[139] Form that is permanent, stable, eternal, not subject to

change: this the wise in the world agree upon as not existing, and

I too say that it does not exist. Feeling ... Perception ... Volitional

formations ... Consciousness that is permanent, stable, eternal,

not subject to change: this the wise in the world agree upon as

not existing, and I too say that it does not exist.

"That, bhikkhus, is what the wise in the world agree upon as

not existing, of which I too say that it does not exist.

"And what is it, bhikkhus, that the wise in the world agree

upon as existing, of which I too say that it exists? Form that is

impermanent, suffering, and subject to change: this the wise in

the world agree upon as existing, and I too say that it exists.

Feeling ... Perception ... Volitional formations ... Consciousness

that is impermanent, suffering, and subject to change: this the wise

in the world agree upon as existing, and I too say that it exists.

"That, bhikkhus, is what the wise in the world agree upon as

existing, of which I too say that it exists.

"There is, bhikkhus, a world-phenomenon 186 in the world to

which the Tathagata has awakened and broken through. Having

done so, he explains it, teaches it, proclaims it, establishes it,

discloses it, analyses it, elucidates it.

"And what is that world-phenomenon in the world to which

the Tathagata has awakened and broken through? Form,

bhikkhus, is a world-phenomenon in the world to which the

Tathagata has awakened and broken through. Having done so,

he explains it, teaches it, proclaims it, establishes it, discloses it,

analyses it, elucidates it. When it is being thus explained ...

. . . elucidated by the Tathagata, if anyone does not know and see,

how can I do anything with that foolish worldling, blind and

sightless, who does not know and does not see?

"Feeling ... Perception ... Volitional formations ...

Consciousness is a world-phenomenon in the world to which the

Tathagata has awakened and broken through. Having done so,

he explains it, teaches it, proclaims it, establishes it, discloses it,

analyses it, elucidates it. When it is being thus explained. . . and

elucidated by the Tathagata, if anyone does not know and see,

how can I do anything with that foolish worldling, blind and

sightless, who does not know and does not see?

"Bhikkhus, just as a blue, red, or white lotus is born in the

water and grows up in the water, but having risen up above the

water, it stands unsullied by the water, so too the Tathagata was

born in the world and grew up in the world, but having overcome

the world, he dwells unsullied by the world." 187

95. A Lump of Foam (Phena-pind-upama)
On one occasion the Lord (Buddha) was dwelling at Ayojjha on the

bank of the river Ganges. There the Lord (Buddha) addressed the

bhikkhus thus: 188

“Bhikkhus, suppose that this river Ganges was carrying along

a great lump of foam. A man with good sight would inspect it,

ponder it, and carefully investigate it, and it would appear to him

to be void, hollow, insubstantial. For what substance could there

be in a lump of foam? So too, bhikkhus, whatever kind of form

there is, whether past, future, or present, internal or external,

gross or subtle, inferior or superior, far or near: [141] a bhikkhu

inspects it, ponders it, and carefully investigates it, and it would

appear to him to be void, hollow, insubstantial. For what

substance could there be in form? 189

“Suppose, bhikkhus, that in the autumn, when it is raining and

big rain drops are falling, a water bubble arises and bursts on the

surface of the water. A man with good sight would inspect it,

ponder it, and carefully investigate it, and it would appear to him

to be void, hollow, insubstantial. For what substance could there

be in a water bubble? So too, bhikkhus, whatever kind of feeling

there is, whether past, future, or present, internal or external,

gross or subtle, inferior or superior, far or near: a bhikkhu

inspects it, ponders it, and carefully investigates it, and it would

appear to him to be void, hollow, insubstantial. For what

substance could there be in feeling? 190

“Suppose, bhikkhus, that in the last month of the hot season, at

high noon, a shimmering mirage appears. A man with good sight

would inspect it, ponder it, and carefully investigate it, and it

would appear to him to be void, hollow, insubstantial. For what

substance could there be in a mirage? So too, bhikkhus, whatever

kind of perception there is, whether past, future, or present,

internal or external, gross or subtle, inferior or superior, far or

near: a bhikkhu inspects it, ponders it, and carefully investigates

it, and it would appear to him to be void, hollow, insubstantial.

For what substance could there be in perception? 191

"Suppose, bhikkhus, that a man needing heartwood, seeking

heartwood, wandering in search of heartwood, would take a

sharp axe and enter a forest. There he would see the trunk of a

large plantain tree, straight, fresh, without a fruit-bud core. 192 He

would cut it down at the root, cut off the crown, and unroll the

coil. As he unrolls the coil, he would not find even softwood, let

alone heartwood. A man with good sight would inspect it,

ponder it, and carefully investigate it, [142] and it would appear to

him to be void, hollow, insubstantial. For what substance could

there be in the trunk of a plantain tree? So too, bhikkhus,

whatever kind of volitional formations there are, whether past, future,

or present, internal or external, gross or subtle, inferior or superior,

far or near: a bhikkhu inspects them, ponders them, and

carefully investigates them. As he investigates them, they appear

to him to be void, hollow, insubstantial. For what substance

could there be in volitional formations? 193

“Suppose, bhikkhus, that a magician or a magician's

apprentice would display a magical illusion at a crossroads. A man with

good sight would inspect it, ponder it, and carefully investigate

it, and it would appear to him to be void, hollow, insubstantial.

For what substance could there be in a magical illusion? So too,

bhikkhus, whatever kind of consciousness there is, whether past,

future, or present, internal or external, gross or subtle, inferior or

superior, far or near: a bhikkhu inspects it, ponders it, and

carefully investigates it, and it would appear to him to be void, hollow,

insubstantial. For what substance could there be in consciousness? 194

“Seeing thus, bhikkhus, the instructed noble disciple experiences

revulsion towards form, revulsion towards feeling, revulsion

towards perception, revulsion towards volitional formations,

revulsion towards consciousness. Experiencing revulsion, he

becomes dispassionate. Through dispassion [his mind] is liberated.

When it is liberated there comes the knowledge: 'It's liberated.'

He understands: 'Destroyed is birth, the holy life has been lived,

what had to be done has been done, there is no more for this state

of being.'"

This is what the Lord (Buddha) said. Having said this, the

Fortunate One, the Teacher, further said this:

"Form is like a lump of foam; Feeling like a water bubble;

Perception is like a mirage; Volitions like a plantain trunk.

And consciousness like an illusion; So explained the Kinsman of the Sun.

"However one may ponder it;And carefully investigate it,

It appears but hollow and void; When one views it carefully. [143]

"With reference to this body ; The One of Broad Wisdom has taught

That with the abandoning of three things ; One sees this form discarded.

"When vitality, heat, and consciousness ; Depart from this physical body.

Then it lies there cast away; Food for others, without volition. 195

"Such is this continuum; This illusion, beguiler of fools.

It is taught to be a murderer; Here no substance can be found. 196

"A bhikkhu with energy aroused; Should look upon the aggregates thus,

Whether by day or at night, 197 ; Comprehending, ever mindful.

"He should discard all the fetters; And make a refuge for himself;

Let him fare as with head ablaze; Yearning for the imperishable state."

96. A Lump of Cowdung (Gomaya-pinda)
At Savatthi. Then a certain bhikkhu ... Sitting to one side, that

bhikkhu said to the Lord (Buddha):

"Venerable sir, is there any form that is permanent, stable, eternal,

not subject to change, and that will remain the same just like

eternity itself? Is there, venerable sir, any feeling ... any perception ... any volitional formations ... any consciousness [144] that

is permanent, stable, eternal, not subject to change, and that will

remain the same just like eternity itself?"

"Bhikkhu, there is no form that is permanent, stable, eternal,

not subject to change, and that will remain the same just like eternity

nity itself. There is no feeling ... no perception ... no volitional

formations ... no consciousness that is permanent, stable, eternal,

not subject to change, and that will remain the same just like eternity itself."

Then the Lord (Buddha) took up a little lump of cowdung in his

hand and said to that bhikkhu: "Bhikkhu, there is not even this

much individual existence that is permanent, stable, eternal, not

subject to change, and that will remain the same just like eternity

itself. If there was this much individual existence that was

permanent, stable, eternal, not subject to change, this living of the

holy life for the complete destruction of suffering could not be

discerned. 198 But because there is not even this much individual

existence that is permanent, stable, eternal, not subject to change,

this living of the holy life for the complete destruction of suffering

is discerned.

"In the past, bhikkhu, I was a head-anointed khattiya king. 199 I

had 84,000 cities, the chief of which was the capital Kusavati. I

had 84,000 palaces, the chief of which was the palace [named]

Dhamma. I had 84,000 halls with peaked roofs, the chief of which

was the hall [named] the Great Array. I had 84,000 couches made

of ivory, of heartwood, of gold and silver, decked with long-haired

coverlets, embroidered with flowers, with choice spreads

made of antelope hides, [145] with red awnings overhead and

red cushions at both ends.

"I had 84,000 bull elephants with golden ornaments and golden

banners, covered with nets of golden thread, the chief of

which was the royal bull elephant [named] Uposatha. 200 I had

84,000 steeds with golden ornaments and golden banners, covered

with nets of golden thread, the chief of which was the royal

steed [named] Valahaka. I had 84,000 chariots with golden ornaments

and golden banners, covered with nets of golden thread,

the chief of which was the chariot [named] Vejayanta.

"I had 84,000 jewels, the chief of which was the jewel-gem. I

had 84,000 women, the chief of whom was Queen Subhadda. I

had 84,000 vassals of the khattiya caste, the chief of whom was

the commander-gem. I had 84,000 cows with tethers of fine jute

and milk pails of bronze. I had 84,000 kotis of garments made of

fine linen, of fine silk, of fine wool, of fine cotton. I had 84,000

plates on which my meals were served both in the morning and

in the evening.

"Of those 84,000 cities, 201 bhikkhu, there was only one city in

which I resided at that time: the capital Kusavati. Of those 84,000

palaces, [146] there was only one palace in which I resided at that

time: the palace [named] Dhamma. Of those 84,000 halls with

peaked roof, there was only one hall with peaked roof in which I

resided at that time: the hall [named] the Great Array. Of those

84,000 couches, there was only one couch that I used at that time,

one made either of ivory or of heartwood or of gold or of silver.

"Of those 84,000 elephants, there was only one elephant that I

rode at that time, the royal bull elephant [named] Uposatha. On

those 84,000 steeds, there was only one steed that I rode at thal

time, the royal steed [named] Valahaka. Of those 84,000 chariots,

there was only one chariot that I rode in at that time, the chariot

[named] Vejayanta.

"Of those 84,000 women, there was only one woman who waited

on me at that time, either a khattiya maiden or a velamika

maiden. 202 Of those 84,000 kotis of garments, there was only one

pair of garments that I wore at that time, one made either of fine

linen or of fine silk or of fine wool or of fine cotton. Of those

84,000 plates, there was only one plate from which I ate at most

a measure of rice with a suitable curry.

"Thus, bhikkhu, all those formations have passed, ceased,

changed. So impermanent are formations, bhikkhu, so unstable,

so unreliable. [147] It is enough, bhikkhu, to feel revulsion

towards all formations, enough to become dispassionate towards

them, enough to be liberated from them."

97. The Fingernail (Nakhasikha)
At Savatthi. Sitting to one side, that bhikkhu said to the Blessed

One: "Is there, venerable sir, any form that is permanent, stable,

eternal, not subject to change, and that will remain the same just

like eternity itself? Is there any feeling ... any perception ... any

volitional formations ... any consciousness that is permanent.

stable, eternal, not subject to change, and that will remain the

same just like eternity itself?"

"Bhikkhu, there is no form ... no feeling ... no perception ... no

volitional formations ... no consciousness that is permanent,

stable, eternal, not subject to change, and that will remain the

same just like eternity itself."

Then the Lord (Buddha) took up a little bit of soil in his fingernail

and said to that bhikkhu: "Bhikkhu, there is not even this much

form that is permanent, stable, eternal, not subject to change, and

that will remain the same just like eternity itself. If there was this

much form that was permanent, stable, eternal, not subject to

change, this living of the holy life for the complete destruction of

suffering could not be discerned. But because there is not even

this much form that is permanent, stable, eternal, not subject to

change, this living of the holy life for the complete destruction of

suffering is discerned. [148]

"There is not even this much feeling . . . perception . . . volitional

formations ... consciousness that is permanent, stable, eternal,

not subject to change, and that will remain the same just like eternity

itself. If there was this much consciousness. . . But because

there is not even this much consciousness that is permanent,

stable, eternal, not subject to change, this living of the holy life for

the complete destruction of suffering is discerned.

"What do you think, bhikkhu, is form permanent or impermanent?"

- "Impermanent, venerable sir.".... - "Therefore

... Seeing thus ... He understands: '... there is no more for this

state of being.'"

98. Simple Version (Suddhika)
At Savatthi. Sitting to one side, that bhikkhu said to the Blessed

One: "Is there, venerable sir, any form, any feeling, any percepany volitional formations, any consciousness that is permanent,

nent, stable, eternal, not subject to change, and that will remain

the same just like eternity itself?"

"Bhikkhu, there is no form, no feeling, no perception, no

volitional formations, no consciousness that is permanent, stable,

eternal, not subject to change, and that will remain the same just

like eternity itself."

99. The Leash (1) (Gaddulabaddha)
At Savatthi. "Bhikkhus, this samsara is without discoverable

beginning. A first point is not discerned of beings roaming and

wandering on hindered by ignorance and fettered by craving. 203

"There comes a time, bhikkhus, when the great ocean dries up

and evaporates and no longer exists, 204 but still, I say, there is no

making an end of suffering for those beings roaming and

wandering on hindered by ignorance and fettered by craving.

"There comes a time, bhikkhus, when Sineru, the king of

mountains, burns up and perishes and no longer exists, but still,

I say, [150] there is no making an end of suffering for those

beings roaming and wandering on hindered by ignorance and

fettered by craving.

"There comes a time, bhikkhus, when the great earth burns up

and perishes and no longer exists, but still, I say, there is no

making an end of suffering for those beings roaming and wandering

on hindered by ignorance and fettered by craving.

"Suppose, bhikkhus, a dog tied up on a leash was bound to a

strong post or pillar: it would just keep on running and revolving

around that same post or pillar. So too, the uninstructed

worldling ... regards form as self ... feeling as self ... perception

as self ... volitional formations as self ... consciousness as self....

He just keeps running and revolving around form, around feeling,

around perception, around volitional formations, around

consciousness. 205 As he keeps on running and revolving around

them, he is not freed from form, not freed from feeling, not freed

from perception, not freed from volitional formations, not freed

from consciousness. He is not freed from birth, aging, and death;

not freed from sorrow, lamentation, pain, displeasure, and

despair; not freed from suffering, I say.

"But the instructed noble disciple ... does not regard form as

self ... nor feeling as self ... nor perception as self ... nor volitional

formations as self ... nor consciousness as self.... He no

longer keeps running and revolving around form, around feeling,

around perception, around volitional formations, around

consciousness. As he no longer keeps running and revolving

around them, he is freed from form, freed from feeling, freed

from perception, freed from volitional formations, freed from

consciousness. He is freed from birth, aging, and death; freed

from sorrow, lamentation, pain, displeasure, and despair; freed

from suffering, I say."

100. The Leash (2) (Gaddulabaddha)
"Bhikkhus, this samsara is without discoverable beginning. A

first point is not discerned of beings roaming and wandering on

hindered by ignorance and fettered by craving....

"Suppose, bhikkhus, a dog tied up on a leash was bound to a

strong post or pillar. If it walks, it walks close to that post or

pillar. If it stands, it stands close to that post or pillar. If it sits down,

it sits down close to that post or pillar. If it lies down, it lies down

close to that post or pillar.

"So too, bhikkhus, the uninstructed worldling regards form

thus: This is mine, this I am, this is my self.' He regards feeling

... perception ... volitional formations ... consciousness thus:

'This is mine, this I am, this is my self.' If he walks, he walks close

to those five aggregates subject to clinging. If he stands, he stands

close to those five aggregates subject to clinging. If he sits down,

he sits down close to those five aggregates subject to clinging. If

he lies down, he lies down close to those five aggregates subject

to clinging.

"Therefore, bhikkhus, one should often reflect upon one's own

mind thus: 'For a long time this mind has been defiled by lust,

hatred, and delusion.' Through the defilements of the mind beings

are defiled; with the cleansing of the mind beings are purified.

"Bhikkhus, have you seen the picture called 'Faring On'?" 206

"Yes, venerable sir."

"Even that picture called 'Faring On' has been designed in its

diversity by the mind, yet the mind is even more diverse than

that picture called 'Faring On.' 207

"Therefore, bhikkhus, one should often reflect upon one's own

mind thus: 'For a long time this mind has been defiled by lust,

hatred, and delusion.' Through the defilements of the mind

beings are defiled; with the cleansing of the mind beings are

purified.

"Bhikkhus, I do not see any other order of living beings so

diversified as those in the animal realm. Even those beings in the

animal realm have been diversified by the mind, 208 yet the mind

is even more diverse than those beings in the animal realm.

"Therefore, bhikkhus, one should often reflect upon one's own

mind thus: 'For a long time this mind has been defiled by lust,

hatred, and delusion.' Through the defilements of the mind beings

are defiled; with the cleansing of the mind beings are purified.

"Suppose, bhikkhus, an artist or a painter, using dye or lac or

turmeric or indigo or crimson, would create the figure of a man

or a woman complete in all its features on a well-polished plank

or wall or canvas. 209 So too, when the uninstructed worldling

produces anything, it is only form that he produces; only feeling

that he produces; only perception that he produces; only

volitional formations that he produces; only consciousness that he

produces.

"What do you think, bhikkhus, is form permanent or

impermanent?" - "Impermanent, venerable sir."... - "Therefore ...

Seeing thus. . . He understands: '. . . there is no more for this state

of being.'"

101. The Adze Handle (or The Ship) (Vasijata)
At Savatthi. "Bhikkhus, I say that the destruction of the taints is

for one who knows and sees, not for one who does not know and

does not see. For one who knows what, who sees what, does the

destruction of the taints come about? 'Such is form, such its

origin, such its passing away; such is feeling. . . such is perception

. . . such are volitional formations. . . such is consciousness, such

its origin, [153] such its passing away': it is for one who knows

thus, for one who sees thus, that the destruction of the taints

comes about. 210

"Bhikkhus, when a bhikkhu does not dwell devoted to

development, even though such a wish as this might arise in him: 'Oh,

that my mind might be liberated from the taints by nonclinging!'

yet his mind is not liberated from the taints by nonclinging. For

what reason? It should be said: because of nondevelopment.

Because of not developing what? Because of not developing the

four establishments of mindfulness ... the four right strivings ...

the four bases for spiritual power ... the five spiritual faculties ...

the five powers ... the seven factors of enlightenment ... the

Noble Eightfold Path. 211

"Suppose, bhikkhus there was a hen with eight, ten, or twelve

eggs that she had not covered, incubated, and nurtured properly.

Even though such a wish as this might arise in her: 'Oh, that my

chicks might pierce their shells with the points of their claws and

beaks and hatch safely!' yet the chicks are incapable of piercing

their shells with the points of their claws and beaks and hatching

safely. For what reason? Because that hen with eight, ten, or

twelve eggs had not covered, incubated, and nurtured them

properly.

"So too, bhikkhus, when a bhikkhu does not dwell devoted to

development, even though such a wish as this might arise in him:

'Oh, that my mind might be liberated from the taints by nonclinging!'

yet his mind is not liberated from the taints by nonclinging.

For what reason? It should be said: because of nondevelopment.

Because of not developing what? Because of not developing. ..

the Noble Eightfold Path.

"Bhikkhus, when a bhikkhu dwells devoted to development,

[154] even though no such wish as this might arise in him: 'Oh,

that my mind might be liberated from the taints by nonclinging!'

yet his mind is liberated from the taints by nonclinging. For what

reason? It should be said: because of development. Because of

developing what? Because of developing the four establishments

of mindfulness ... the four right strivings ... the four bases for

spiritual power. . . the five spiritual faculties. . . the five powers

. . . the seven factors of enlightenment. . . the Noble Eightfold Path.

"Suppose, bhikkhus there was a hen with eight, ten, or twelve

eggs that she had covered, incubated, and nurtured properly.

Even though no such wish as this might arise in her: 'Oh, that my

chicks might pierce their shells with the points of their claws and

beaks and hatch safely!' yet the chicks are capable of piercing

their shells with the points of their claws and beaks and of hatching

safely. For what reason? Because that hen with eight, ten, or

twelve eggs had covered, incubated, and nurtured them properly.

"So too, bhikkhus, 212 when a bhikkhu dwells devoted to

development, even though no such wish as this might arise in him:

'Oh, that my mind might be liberated from the taints by

nonclinging!' yet his mind is liberated from the taints by nonclinging.

For what reason? It should be said: because of development.

Because of developing what? Because of developing. . . the Noble

Eightfold Path.

"When, bhikkhus, a carpenter 213 or a carpenter's apprentice

looks at the handle of his adze, he sees the impressions of his

fingers and his thumb, but he does not know: 'So much of the adze

handle has been worn away today, so much yesterday, so much

earlier.' But when it has worn away, the knowledge occurs to

him that it has worn away.

“So too, bhikkhus, when a bhikkhu dwells devoted to

development, [155] even though no such knowledge occurs to him: 'So

much of my taints has been worn away today, so much yesterday,

so much earlier,' yet when they are worn away, the knowledge

occurs to him that they have been worn away.

"Suppose, bhikkhus, there was a seafaring ship bound with

rigging that had been worn away in the water for six months. 214

It would be hauled up on dry land during the cold season and its

rigging would be further attacked by wind and sun. Inundated

by rain from a rain cloud, the rigging would easily collapse and

rot away. So too, bhikkhus, when a bhikkhu dwells devoted to

development, his fetters easily collapse and rot away."

102. Perception of Impermanence (Aniccasanna sans. Anitya-sangya)
At Savatthi. “Bhikkhus, when the perception of impermanence is

developed and cultivated, it eliminates all sensual lust, it eliminates

all lust for existence, it eliminates all ignorance, it uproots

all conceit 'I am.' 215

"Just as, bhikkhus, in the autumn a ploughman ploughing

with a great ploughshare cuts through all the rootlets as he

ploughs, so too, when the perception of impermanence is developed

and cultivated, it eliminates all sensual lust ... it uproots all

conceit 'I am.'

“Just as, bhikkhus, a rush-cutter would cut down a rush, grab

it by the top, and shake it down and shake it out and thump it

about, so too, when the perception of impermanence is developed

and cultivated, it eliminates all sensual lust ... it uproots all

conceit 'I am.'

"Just as, bhikkhus, when the stalk of a bunch of mangoes has

been cut, [156] all the mangoes attached to the stalk follow along

with it, so too, when the perception of impermanence is developed

... it uproots all conceit 'I am.'

"Just as, bhikkhus, all the rafters of a house with a peaked roof

lead to the roof peak, slope towards the roof peak, and converge

upon the roof peak, and the roof peak is declared to be their chief.

so too, when the perception of impermanence is developed ... it

uproots all conceit 1 am.' 216

"Just as, bhikkhus, among fragrant roots, black orris is

declared to be their chief, so too, when the perception of

impermanence is developed ... it uproots all conceit 'I am.'

"Just as, bhikkhus, among fragrant heart woods, red

sandalwood is declared to be their chief, so too, when the perception of

impermanence is developed ... it uproots all conceit 'I am.'

"Just as, bhikkhus, among fragrant flowers, jasmine is declared

to be their chief, so too, when the perception of impermanence is

developed ... it uproots all conceit 'I am.'

"Just as, bhikkhus, all petty princes are the vassals of a

wheelturning monarch, and the wheel-turning monarch is declared to

be their chief, so too, when the perception of impermanence is

developed ... it uproots all conceit 'I am.'

"Just as, bhikkhus, the radiance of all the stars does not amount

to a sixteenth part of the radiance of the moon, and the radiance

of the moon is declared to be their chief, so too, when the perception

of impermanence is developed ... it uproots all conceit 'I am.'

"Just as, bhikkhus, in the autumn, when the sky is clear and

cloudless, the sun, ascending in the sky, dispels all darkness from

space as it shines and beams and radiates, so too, when the

perception of impermanence is developed and cultivated, it

eliminates all sensual lust, it eliminates all lust for existence, it

eliminates all ignorance, it uproots all conceit 'I am.'

"And how, bhikkhus, is the perception of impermanence

developed [157] and cultivated so that it eliminates all sensual

lust, eliminates all lust for existence, eliminates all ignorance, and

uproots all conceit 'I am'? 'Such is form, such its origin, such its

passing away; such is feeling ... such is perception ... such are

volitional formations ... such is consciousness, such its origin,

such its passing away': that is how the perception of

impermanence is developed and cultivated so that it eliminates all sensual

lust, eliminates all lust for existence, eliminates all ignorance, and

uproots all conceit 'I am"

103. Portions (Anta)
At Savatthi. "Bhikkhus, there are these four portions. 217 What

four? [158] The portion of identity, the portion of the origin of

identity, the portion of the cessation of identity, the portion of the

way leading to the cessation of identity.

"And what, bhikkhus, is the portion of identity? It should be

said: the five aggregates subject to clinging. What five? The form

aggregate subject to clinging, the feeling aggregate subject to

clinging, the perception aggregate subject to clinging, the

volitional formations aggregate subject to clinging, the consciousness

aggregate subject to clinging. This is called the portion of identity.

"And what, bhikkhus, is the portion of the origin of identity? It

is this craving that leads to renewed existence, accompanied by

delight and lust, seeking delight here and there; that is, craving

for sensual pleasures, craving for existence, craving for extermination.

This is called the portion of the origin of identity.

"And what, bhikkhus, is the portion of the cessation of identity?

It is the remainderless fading away and cessation of that same

craving, the giving up and relinquishing of it, freedom from it,

non-reliance on it. This is called the portion of the cessation of identity.

"And what, bhikkhus, is the portion of the way leading to the

cessation of identity? It is this Noble Eightfold Path; that is, right

view ... right concentration. This is called the portion of the way

leading to the cessation of identity.

"These, bhikkhus, are the four portions."

104. Suffering (Dukkha)
At Savatthi. "Bhikkhus, I will teach you suffering, the origin of

suffering, the cessation of suffering, and the way leading to the

cessation of suffering.

"And what, bhikkhus, is suffering? It should be said: the five

aggregates subject to clinging. What five?... (as above) ... This is

called suffering.

"And what, bhikkhus, is the origin of suffering? It is this craving

that leads to renewed existence.... This is called the origin of

suffering.

"And what, bhikkhus, is the cessation of suffering? It is the

remainder less fading away and cessation of that same craving....

This is called the cessation of suffering.

"And what, bhikkhus, is the way leading to the cessation of

suffering? It is this Noble Eightfold Path; that is, right view ...

right concentration. This is called the way leading to the cessation

of suffering."

105. Identity (Sakkaya sans. Sat-kaya)
At Savatthi. "Bhikkhus, I will teach you identity, the origin of

identity, the cessation of identity, and the way leading to the

cessation of identity."

(The remainder of this sutta is identical with the preceding one, with

appropriate substitutions.)

106. To Be Fully Understood (Parinneyya sans. Parigyan)
At Savatthi. "Bhikkhus, I will teach you things that should be

fully understood, full understanding, and the person who has

fully understood. 218 Listen to that....

"And what, bhikkhus, are the things that should be fully

understood? Form, bhikkhus, is something that should be fully

understood. Feeling ... Perception ... Volitional formations ...

Consciousness is something that should be fully understood.

These are called the things that should be fully understood.

"And what, bhikkhus, is full understanding? The destruction

of lust, the destruction of hatred, the destruction of delusion: this

is called full understanding. 219

"And who, bhikkhus, is the person that has fully understood?

It should be said: the arahant, the venerable one of such a name

and clan. This is called the person that has fully understood."

107. Ascetics (1) (Samana1 sans. Sramana)
At Savatthi. "Bhikkhus, there are these five aggregates subject to

clinging. What five? The form aggregate subject to clinging. . . the

consciousness aggregate subject to clinging.

"Bhikkhus, those ascetics and brahmins who do not understand

as they really are the gratification, the danger, and the

escape in the case of these five aggregates subject to clinging:

these I do not consider to be ascetics among ascetics or brahmins

among brahmins, and these venerable opes do not, by realizing

it for themselves with direct knowledge, in this very life enter

and dwell in the goal of asceticism or the goal of brahminhood.

"But, bhikkhus, those ascetics and brahmins who understand

these things as they really are: these I consider to be ascetics

among ascetics and brahmins among brahmins, and these venerable

able ones, by realizing it for themselves with direct knowledge,

in this very life enter and dwell in the goal of asceticism and the

goal of brahminhood."

108. Ascetics (2) (Samana2 sans. Sramana)
At Savatthi 220 "Bhikkhus, there are these five aggregates subject

to clinging. What five? The form aggregate subject to clinging. ..

the consciousness aggregate subject to clinging.

"Bhikkhus, those ascetics and brahmins who do not understand

as they really are the origin and the passing away, the

gratification, the danger, and the escape in the case of these five

aggregates subject to clinging: these I do not consider to be

ascetics among ascetics or brahmins among brahmins....

"But, bhikkhus, those ascetics and brahmins who understand

these things as they really are ... in this very life enter and dwell

in the goal of asceticism and the goal of brahminhood."

109. Stream-Enterer (Sotapanna sans. Strotapan)
At Savatthi. "Bhikkhus, there are these five aggregates subject to

clinging. What five? The form aggregate subject to clinging ... the

consciousness aggregate subject to clinging.

"When, bhikkhus, a noble disciple understands as they really

are the origin and the passing away, [161] the gratification, the

danger, and the escape in the case of these five aggregates subject

to clinging, then he is called a noble disciple who is a

stream-enterer, no longer bound to the nether world, fixed in destiny,

with enlightenment as his destination."

110. Arahant
... “When, bhikkhus, having understood as they really are the

origin and the passing away, the gratification, the danger, and

the escape in the case of these five aggregates subject to clinging,

a bhikkhu is liberated by nonclinging, 221 then he is called a

bhikkhu who is an arahant, one whose taints are destroyed, who

has lived the holy life, done what had to be done, laid down the

burden, reached his own goal, utterly destroyed the fetters of

existence, one completely liberated through final knowledge."

111. Abandoning Desire (1) (Chandappahana1 sans. Chand-prahan)
At Savatthi. "Bhikkhus, whatever desire there is for form, whatever

lust, delight, craving — abandon it. Thus that form will be

abandoned, cut off at the root, made like a palm stump, obliterated so

that it is no more subject to future arising. So too in the case of

feeling, perception, volitional formations, and consciousness."

112. Abandoning Desire (2) (Chandappahana2 sans. Chand-prahan)
At Savatthi. "Bhikkhus, whatever desire there is for form, whatever

lust, delight, craving, whatever engagement and clinging,

mental standpoints, adherences, and underlying tendencies

abandon them. Thus that form will be abandoned, cut off at

the root, made like a palm stump, obliterated so that it is no more

subject to future arising. So too in the case of feeling, perception,

volitional formations, and consciousness."

113. Ignorance (Avijja sans. Avidya)
At Savatthi. Then a certain bhikkhu approached the Blessed

One, paid homage to him, sat down to one side, and said to him:

"Venerable sir, it is said, 'ignorance, ignorance.' What now,

venerable sir, is ignorance, and in what way is one immersed in

ignorance?"

"Here, bhikkhu, the uninstructed worldling does not understand

form, its origin, its cessation, and the way leading to its cessation.

He does not understand feeling ... perception ... volitional

formations ... consciousness, its origin, its cessation, and the way

leading to its cessation. [163] This is called ignorance, and in this

way one is immersed in ignorance."

114. True Knowledge (Vijja sans. Vidya)
At Savatthi. ... Sitting to one side, that bhikkhu said to the Blessed

One:

"Venerable sir, it is said, 'true knowledge, true knowledge.'

What now, venerable sir, is true knowledge, and in what way has

one arrived at true knowledge?"

"Here, bhikkhu, the instructed noble disciple understands

form, its origin, its cessation, and the way leading to its cessation.

He understands feeling ... perception ... volitional formations ...

consciousness, its origin, its cessation, and the way leading to its

cessation. This is called true knowledge, and in this way one has

arrived at true knowledge."

115. A Speaker on the Dhamma (1) (Dhammakathika1)
At Savatthi. ... Sitting to one side, that bhikkhu said to the Blessed

One:

"Venerable, sir, it is said, 'a speaker on the Dhamma, a speaker

on the Dhamma.' In what way, venerable sir, is one a speaker on

the Dhamma?" 222

"Bhikkhu, if one teaches the Dhamma for the purpose of

revulsion towards form, for its fading away and cessation, one can be

called a bhikkhu who is a speaker on the Dhamma. If one is

practising for the purpose of revulsion towards form, for its fading

away and cessation, one can be called a bhikkhu who is practising

ing in accordance with the Dhamma. If, through revulsion

towards form, through its fading away and cessation, one is

liberated by nonclinging, one can be called a bhikkhu who has

attained Nibbana in this very life.

"Bhikkhu, if one teaches the Dhamma for the purpose of revulsion

towards feeling ... perception ... volitional formations ...

consciousness, for its fading away and cessation, one can be

called a bhikkhu who is a speaker on the Dhamma. If one is

practising for the purpose of revulsion towards consciousness, for its

fading away and cessation, one can be called a bhikkhu who is

practising in accordance with the Dhamma. If, through revulsion

towards consciousness, [164] through its fading away and cessation,

one is liberated by nonclinging, one can be called a bhikkhu

who has attained Nibbana in this very life."

116. A Speaker on the Dhamma (2) (Dhammakathika1)
At Savatthi .... Sitting to one side, that bhikkhu said to the Blessed

One:

"Venerable, sir, it is said, 'a speaker on the Dhamma, a speaker

on the Dhamma.' In what way, venerable sir, is one a speaker

on the Dhamma? In what way is one practising in accordance

with the Dhamma? In what way has one attained Nibbana in this

very life?"

{The rest of this sutta is identical with the preceding one.)

117. Bondage (Bandhan)
At Savatthi. "Here, bhikkhus, the uninstructed worldling ...

regards form as self, or self as possessing form, or form as in self,

or self as in form. This is called, bhikkhus, an uninstructed

worldling who is bound by bondage to form, who is bound by

inner and outer bondage, who does not see the near shore and

the far shore, who grows old in bondage, 223 who dies in bondage,

who in bondage goes from this world to the other world.

"He regards feeling as self ... perception as self ... volitional

formations as self ... consciousness as self, or self as possessing

consciousness, or consciousness as in self, or self as in consciousness.

This is called, bhikkhus, an uninstructed worldling who is

bound by bondage to consciousness ... who in bondage goes

from this world to the other world.

"But, bhikkhus, the instructed noble disciple ... does not

regard form as self, or self as possessing form, or form as in self,

or self as in form. This is called, bhikkhus, an instructed noble

disciple who is not bound by bondage to form, who is not bound

by inner and outer bondage, who sees the near shore and the far

shore. He is freed from suffering, I say.

"He does not regard feeling as self . . . perception as self . ..

volitional formations as self ... consciousness as self ... or self as in

consciousness. This is called, bhikkhus, an instructed noble

disciple who is not bound by bondage to consciousness.... He is

freed from suffering, I say."

118. Interrogation (l) (Paripucchita1)
At Savatthi. "Bhikkhus, what do you think, do you regard form

thus: This is mine, this I am, this is my self'?"

"No, venerable sir."

"Good, bhikkhus! Form should be seen as it really is with

correct wisdom thus: 'This is not mine, this I am not, this is not

my self.'

"Do you regard feeling ... perception ... volitional formation:

... consciousness thus: 'This is mine, this I am, this is

my self'?"

"No, venerable sir."

"Good, bhikkhus! Consciousness should be seen as it really is

with correct wisdom thus: 'This is not mine, this I am not, this is

not my self.'

"Seeing thus ... He understands: '... there is no more for this

state of being.'"

119. Interrogation (2) (Paripucchita2)
At Savatthi. "Bhikkhus, what do you think, do you regard form

thus: 'This is not mine, this I am not, this is not my self'?"

"Yes, venerable sir."

"Good, bhikkhus! Form should be seen as it really is with correct

wisdom thus: 'This is not mine, this I am not, this is not my

self.'

"Do you regard feeling ... perception ... volitional formations

... consciousness thus: 'This is not mine, this I am not, this is not

my self'?"

"Yes, venerable sir."

"Good, bhikkhus! Consciousness should be seen as it really is

with correct wisdom thus: 'This is not mine, this I am not, this is

not my self.'

"Seeing thus ... He understands: '... there is no more for this

state of being.'"

120. Things That Fetter (Samyojaniya)
At Savatthi. "Bhikkhus, I will teach you the things that fetter and

the fetter. Listen to that....

"And what, bhikkhus, are the things that fetter, and what is the

fetter? Form, bhikkhus, is a thing that fetters; the desire and lust

for it is the fetter there. Feeling ... Perception ... Volitional

formations ... [167] Consciousness is a thing that fetters; the desire

and lust for it is the fetter there. These are called the things that

fetter, and this the fetter."

121. Things That Can Be Clung To (Upadaniya)
"Bhikkhus, I will teach you the things that can be clung to and

the clinging. Listen to that....

"And what, bhikkhus, are the things that can be clung to, and

what is the clinging? Form, bhikkhus, is a thing that can be clung

to; the desire and lust for it is the clinging there. Feeling ...

Perception ... Volitional formations ... Consciousness is a thing

that can be clung to; the desire and lust for it is the clinging there.

These are called the things that can be clung to, and this the

clinging."

122. Virtuous (Silavanta sans. Sheelvant)
On one occasion the Venerable Sariputta and the Venerable

Mahakotthita were dwelling at Baranasi in the Deer Park at

Isipatana. Then, in the evening, the Venerable Mahakotthita

emerged from seclusion, approached the Venerable Sariputta,

exchanged greetings, and said to him: "Friend Sariputta, what are

the things that a virtuous bhikkhu should carefully attend to?"

"Friend Kotthita, a virtuous bhikkhu should carefully attend to

the five aggregates subject to clinging as impermanent, as suffering,

as a disease, as a tumour, as a dart, as misery, as an affliction,

as alien, as disintegrating, as empty, as nonself. 225 What five? The

form aggregate subject to clinging, the feeling aggregate subject

to clinging, the perception aggregate subject to clinging, the volitional

formations aggregate subject to clinging, the consciousness

aggregate subject to clinging. A virtuous bhikkhu should carefully

fully attend to these five aggregates subject to clinging as impermanent

... as nonself. When, friend, a virtuous bhikkhu

carefully attends thus to these five aggregates subject to clinging,

it is possible that he may realize the fruit of stream-entry."

"But, friend Sariputta, what are the things that a bhikkhu who

is a stream-enterer should carefully attend to?"

"Friend Kotthita, a bhikkhu who is a stream-enterer should

carefully attend to these five aggregates subject to clinging as

impermanent ... as nonself. When, friend, a bhikkhu who is a

stream-enterer carefully attends thus to these five aggregates

subject to clinging, it is possible that he may realize the fruit of

once-returning."

"But, friend Sariputta, what are the things that a bhikkhu who

is a once-returner should carefully attend to?"

"Friend Kotthita, a bhikkhu who is a once-retumer should

carefully attend to these five aggregates subject to clinging as

impermanent ... as nonself. When, friend, a bhikkhu who is a

once-retumer carefully attends thus to these five aggregates

subject to clinging, it is possible that he may realize the fruit of

non-returning."

"But, friend Sariputta, what are the things that a bhikkhu who

is a nonreturner should carefully attend to?"

"Friend Kotthita, a bhikkhu who is a nonreturner should carefully

attend to these five aggregates subject to clinging as impermanent

... as nonself. When, friend, a bhikkhu who is a

non-returner carefully attends thus to these five aggregates subject to

clinging, it is possible that he may realize the fruit of arahantship."

"But, friend Sariputta, what are the things that a bhikkhu who

is an arahant should carefully attend to?"

"Friend Kotthita, a bhikkhu who is an arahant should carefully

attend to these five aggregates subject to clinging as impermanent,

as suffering, as a disease, as a tumour, as a dart, as misery,

as an affliction, as alien, as disintegrating, as empty, as nonself.

For the arahant, friend, there is nothing further that has to be

done and no repetition of what he has already done. 226

However, when these things are developed and cultivated, they

lead to a pleasant dwelling in this very life and to mindfulness

and clear comprehension."

123. Instructed (Sutavanta)
(This sutta is identical with the preceding one (122) except that the opening

question and reply are phrased in terms of "an instructed bhikkhu.")

124. Kappa (1)
At Savatthi. Then the Venerable Kappa approached the Blessed

One, paid homage to him, sat down to one side, and said to him:

"Venerable sir, how should one know, how should one see so

that, in regard to this body with consciousness and in regard to

all external signs, I-making, mine-making, and the underlying

tendency to conceit no longer occur within?"

(Remainder identical with §71, but addressed to Kappa.)

125. Kappa (2)
At Savatthi. Then the Venerable Kappa approached the Blessed

One. . . and said to him:

"Venerable sir, how should one know, how should one see so

that, in regard to this body with consciousness and in regard to

all external signs, the mind is rid of I-making, mine-making, and

conceit, has transcended discrimination, and is peaceful and well

liberated?"

(Remainder identical with §72, but addressed to Kappa.)

126. Subject to Arising (1) (Samudayadhamma1 sans. Samuday-dharma)
At Savatthi. Then a certain bhikkhu approached the Blessed

One ... and said to him: "Venerable sir, it is said, 'ignorance,

ignorance.' What now, venerable sir, is ignorance, and in what

way is one immersed in ignorance?"

"Here, bhikkhu, the uninstructed worldling does not understand

stand form subject to arising as it really is thus: 'Form is subject

to arising.' He does not understand form subject to vanishing as

it really is thus: 'Form is subject to vanishing.' He does not

understand form subject to arising and vanishing as it really is

thus: 'Form is subject to arising and vanishing.' He does not

understand feeling ... perception ... volitional formations ...

consciousness subject to arising ... subject to vanishing ... subject to

arising and vanishing as it really is thus: 'Consciousness is

subject to arising and vanishing.'

"This is called ignorance, bhikkhu, and in this way one is

immersed in ignorarfce."

When this was said, that bhikkhu said to the Lord (Buddha):

"Venerable sir, it is said, 'true knowledge, true knowledge.'

What now, venerable sir, is true knowledge, and in what way has

one arrived at true knowledge?"

"Here, bhikkhu, the instructed noble disciple understands

form subject to arising as it really is thus: 'Form is subject to

arising.' He understands form subject to vanishing as it really is

thus: 'Form is subject to vanishing.' He understands form

subject to arising and vanishing as it really is thus: 'Form is

subject to arising and vanishing.' He understands feeling ...

perception ... volitional formations ... consciousness subject to

arising. . . subject to vanishing. . . subject to arising and vanishing

as it really is thus: 'Consciousness is subject to arising and

vanishing.'

"This is called true knowledge, bhikkhu, and in this way one

has arrived at true knowledge."

127. Subject to Arising (2) (Samudayadhamma2 sans. Samuday-dharma)
On one occasion the Venerable Sariputta and the Venerable

Mahakotthita were dwelling at Baranasi in the Deer Park at

Isipatana. Then, in the evening, the Venerable Mahakotthita

emerged from seclusion, approached the Venerable Sariputta, ...

and said to him: "Friend Sariputta, it is said, 'ignorance,

ignorance.' What now, friend, is ignorance, and in what way is one

immersed in ignorance?"

(The rest of this sutta is identical with the exchange on ignorance in

the preceding sutta.)

128. Subject to Arising (3) (Samudayadhamma3 sans. Samuday-dharma)
At Baranasi in the Deer Park at Isipatana. Sitting to one side, the

Venerable Mahakotthita said to the Venerable Sariputta: "Friend

Sariputta, it is said, 'true knowledge, true knowledge.' What

now, friend, is true knowledge, and in what way has one arrived

at true knowledge?"

(The rest of this sutta is identical with the exchange on true knowledge in §126.)

129. Gratification (1) (Assada1 sans. Aswad)
At Baranasi in the Deer Park at Isipatana. Sitting to one side, the

Venerable Mahakotthita said to the Venerable Sariputta: "Friend

Sariputta, it is said, 'ignorance, ignorance.' What now, friend, is

ignorance, and in what way is one immersed in ignorance?"

"Here, friend, the uninstructed worldling does not understand

as it really is the gratification, the danger, and the escape in the

case of form, feeling, perception, volitional formations, and

consciousness. This, friend, is called ignorance, and in this way one

is immersed in ignorance."

130. Gratification (2) (Assada2 sans. Aswad)
At Baranasi in the Deer Park at Isipatana.... "Friend

Sariputta, it is said, 'true knowledge, true knowledge.' What

now, friend, is true knowledge, and in what way has one arrived

at true knowledge?"

"Here, friend, the instructed noble disciple understands as it

really is the gratification, the danger, and the escape in the case

of form, feeling, perception, volitional formations, and

consciousness. This, friend, is called true knowledge, and in this way

one has arrived at true knowledge."

131. Origin (1) (Samudaya1)
At Baranasi in the Deer Park at Isipatana.... "Friend Sariputta, it

is said, 'ignorance, ignorance.' What now, friend, is ignorance,

and in what way is one immersed in ignorance?"

"Here, friend, the uninstructed worldling does not understand

as it really is the origin and the passing away, the gratification,

the danger, and the escape in the case of form, feeling, perception,

volitional formations, and consciousness. This, friend, is

called ignorance, and in this way one is immersed in ignorance."

132. Origin (2) (Samudaya2)
At Baranasi in the Deer Park at Isipatana. . .. "Friend Sariputta, it

is said, 'true knowledge, true knowledge.' What now, friend, is

true knowledge, and in what way has one arrived at true knowledge?"

"Here, friend, the instructed noble disciple understands as it

really is the origin and the passing away, the gratification, the

danger, and the escape in the case of form, feeling, perception,

volitional formations, and consciousness. This, friend, is called

true knowledge, and in this way one has arrived at true knowledge."

133. Kotthita (1)
(Identical with §129 and §130 combined, except here Sariputta asks the

questions and Mahdkotthita replies.)

134 Kotthita (2)
( Identical with §131 and §132 combined, except here Sariputta asks the

questions and Mahdkotthita replies.) [176]

135 Kotthita (3)
The same setting. Sitting to one side, the Venerable Sariputta said

to the Venerable Mahakotthita: "Friend Kotthita, it is said, 'ignorance, ignorance.' What now, friend, is ignorance, and in what

way is one immersed in ignorance?"

"Here, friend, the uninstructed worldling does not understand

form, its origin, its cessation, and the way leading to its cessation.

He does not understand feeling ... perception ... volitional formations ... consciousness, its origin, its cessation, and the way

leading to its cessation. This, friend, is called ignorance, and in

this way one is immersed in ignorance."

When this was said, the Venerable Sariputta said to the

Venerable Mahakotthita: "Friend Kotthita, it is said, 'true knowledge, true knowledge.' What now, friend, is true knowledge, and

in what way has one arrived at true knowledge?"

"Here, friend, the instructed noble disciple understands form.

its origin, its cessation, and the way leading to its cessation.

He understands feeling. . . perception. . . volitional formations. ..

consciousness, its origin, its cessation, and the way leading to its

cessation. This, friend, is called true knowledge, and in this way

one has arrived at true knowledge."

136. Hot Embers (Kukkula sans. Koyla)
At Savatthi. "Bhikkhus, form is hot embers, 227 feeling is hot

embers, perception is hot embers, volitional formations are hot

embers, consciousness is hot embers. Seeing thus, bhikkhus, the

instructed noble disciple experiences revulsion towards form. ..

revulsion towards consciousness. Experiencing revulsion, he

becomes dispassionate.... He understands: '... there is no more

for this state of being.'"

137. Impermanent (Aniccha1 sans. Anitya)
At Savatthi. "Bhikkhus, you should abandon desire for whatever

is impermanent. And what is impermanent? [178] Form is impermanent;

you should abandon desire for it. Feeling. . . Perception

... Volitional formations ... Consciousness is impermanent; you

should abandon desire for it. Bhikkhus, you should abandon

desire for whatever is impermanent."

138. Impermanent (2) (Aniccha2 sans. Anitya)
... "Bhikkhus, you should abandon lust for whatever is impermanent."...

(Complete as in the preceding sutta, with "lust" instead of "desire. ")

139. Impermanent (3) (Aniccha3 sans. Anitya)
... "Bhikkhus, you should abandon desire and lust for whatever

is impermanent." . ..

(Complete as in §137, with "desire and lust" instead of "desire")

140. Suffering (1) (Dukkha1)
... "Bhikkhus, you should abandon desire for whatever is suffering."...

141. Suffering (2) (Dukkha2)
. . . "Bhikkhus, you should abandon lust for whatever is suffering."...

142. Suffering (3) (Dukkha3)
. . . "Bhikkhus, you should abandon desire and lust for whatever

is suffering."...

143. Nonself (1) (Anatta1 sans. Anatm)
. . . "Bhikkhus, you should abandon desire for whatever is non-self."...

144. Nonself (2) (Anatta2 sans. Anatm)
... "Bhikkhus, you should abandon lust for whatever is non-self."...

145. Nonself (3) (Anatta2 sans. Anatm)
. . . "Bhikkhus, you should abandon desire and lust for whatever

is nonself."...

146. Engrossed in Revulsion (Nibbidabahula)
At Savatthi. "Bhikkhus, for a clansman who has gone forth out of

faith, this is what accords with the Dhamma: he should dwell

engrossed in revulsion towards form, feeling, perception, volitional

formations, and consciousness. 228 One who dwells

engrossed in revulsion towards form ... towards consciousness,

fully understands form, feeling, perception, volitional formations,

and consciousness. One who fully understands form ...

consciousness is freed from form, feeling, perception, volitional

formations, and consciousness. He is freed from birth, aging, and

death; freed from sorrow, lamentation, pain, displeasure, and

despair; freed from suffering, I say."

147. Contemplating Impermanence (Aniccanupassi sans. Anitya-anupashyayi)
At Savatthi. 229 "Bhikkhus, for a clansman who has gone forth out

of faith, this is what accords with the Dhamma: he should dwell

contemplating impermanence in form ... (as above) ... he is

freed from suffering, I say."

148. Contemplating Suffering (Dukkhanupassi sans. Dukh-anupashyayi)
... "he should dwell contemplating suffering in form ... he is

freed from suffering, I say."

149. Contemplating Nonself (Anattanupassi sans. Anatm-anupashyayi)
. . . "he should dwell contemplating nonself in form ... he is freed

from suffering, I say."

150. Internally (Ajjhatta)
At Savatthi. "Bhikkhus, when what exists, by clinging to what,

do pleasure and pain arise internally?" 230 [181]

"Venerable sir, our teachings are rooted in the Lord (Buddha)...."

"When there is form, bhikkhus, by clinging to form, pleasure

and pain arise internally. When there is feeling. . . perception. ..

volitional formations. . . consciousness, by clinging to consciousness,

pleasure and pain arise internally.

"What do you think, bhikkhus, is form permanent or impermanent?"

"Impermanent, venerable sir."

"Is what is impermanent suffering or happiness?"

"Suffering, venerable sir."

"But without clinging to what is impermanent, suffering, and

subject to change, could pleasure and pain arise internally?"

"No, venerable sir."

"Is feeling ... perception ... volitional formations ... consciousness permanent or impermanent?... But without clinging to what

is impermanent, suffering, and subject to change, could pleasure

and pain arise internally?"

"No, venerable sir."

"Seeing thus ... He understands: '... there is no more for this

state of being.'"

151 This Is Mine (Etammama)
At Savatthi. "Bhikkhus, when what exists, by clinging to what,

by adhering to what, 231 does one regard things thus: 'This is

mine, this I am, this is my self'?"

"Venerable sir, our teachings are rooted in the Lord (Buddha). . . ."

"When there is form, bhikkhus, by clinging to form, by adhering

to form, one regards things thus: 'This is mine, this I am,

this is my self.' When there is feeling ... perception ... volitional

formations ... consciousness, by clinging to consciousness, by

adhering to consciousness, one regards things thus: 'This is mine,

this I am, this is my self.'

"What do you think, bhikkhus, is form . . . consciousness

permanent or impermanent?"

"Impermanent, venerable sir."...

"But without clinging to what is impermanent, suffering, and

subject to change, could one regard anything thus: 'This is mine,

this I am, this is my self'?"

"No, venerable sir."

"Seeing thus ... He understands: '... there is no more for this

state of being.'"

152. The Self (Soatta sans. Swa-Atm)
At Savatthi. "Bhikkhus, when what exists, by clinging to what,

by adhering to what, does such a view as this arise: 'That which

is the self is the world; having passed away, that I shall be — permanent,

stable, eternal, not subject to change'?" 232

"Venerable sir, our teachings are rooted in the Lord (Buddha)...."

"When there is form, bhikkhus, by clinging to form, by adhering

to form, such a view as this arises: 'That which is the self is the

world; having passed away, that I shall be — permanent, stable.

eternal, not subject to change.' When there is feeling. . . perception

... volitional formations ... consciousness, by clinging to consciousness

ness, by adhering to consciousness, such a view as this [183] arises:

That which is the self is the world ... not subject to change.'

“What do you think, bhikkhus, is form. . . consciousness

permanent or impermanent?"

"Impermanent, venerable sir."...

"But without clinging to what is impermanent, suffering, and

subject to change, could such a view as that arise?"

"No, venerable sir."

"Seeing thus ... He understands: ' . . . there is no more for this

state of being."'

153. It Might Not Be For Me (Nocamesiya)
At Savatthi. "Bhikkhus, when what exists, by clinging to what,

by adhering to what, does such a view as this arise: 'I might not

be, and it might not be for me; I will not be, [and] it will not be

for me'?" 233

"Venerable sir, our teachings are rooted in the Lord (Buddha)...."

"When there is form, bhikkhus, by clinging to form, by adhering to form, such a view as this arises: 'I might not be, and it

might not be for me; I will not be, [and] it will not be for me.'

When there is feeling ... perception ... volitional formations ...

[184] consciousness, by clinging to consciousness, by adhering to

consciousness, such a view as this arises: 'I might not be. . . and

it will not be for me.'

"What do you think, bhikkhus, is form ... consciousness

permanent or impermanent?"

"Impermanent, venerable sir."...

"But without clinging to what is impermanent, suffering, and

subject to change, could such a view as that arise?"

"No, venerable sir."

"Seeing thus . . . He understands: ' . . . there is no more for this

state of being.'"

154. Wrong View (Micchaditthi sans. Mithya-drishti)
At Savatthi. "Bhikkhus, when what exists, by clinging to what,

by adhering to what, does wrong view arise?" 234

"Venerable sir, our teachings are rooted in the Lord (Buddha)...."

"When there is form, bhikkhus, by clinging to form, by adhering

to form, wrong view arises. When there is feeling ... perception

... volitional formations ... consciousness, by clinging to

consciousness, by adhering to consciousness, wrong view arises.

"What do you think, bhikkhus, is form . . . consciousness

permanent or impermanent?" [185]

"Impermanent, venerable sir."...

"But without clinging to what is impermanent, suffering, and

subject to change, could wrong view arise."

"No, venerable sir."

"Seeing thus ... He understands: '... there is no more for this

state of being."'

155. Identity View (Sakkayaditthi sans. Sa-kaya-drishti)
At Savatthi. "Bhikkhus, when what exists, by»clinging to what,

by adhering to what, does identity view arise?" 235

"Venerable sir, our teachings are rooted in the Lord (Buddha)...."

"When there is form, bhikkhus, by clinging to form, by adhering

to form, identity view arises. When there is feeling. . . perception

... volitional formations ... consciousness, by clinging to

consciousness, by adhering to consciousness, identity view arises." . ..

"Seeing thus ... He understands: '... there is no more for this

state of being.'"

156. View of Self (Attanuditthi sans. Atm-drishti)
At Savatthi. "Bhikkhus, when what exists, by clinging to what,

by adhering to what, does view of self arise?" 236

"V enerable sir, our teachings are rooted in the Lord (Buddha). ..."

"When there is form, bhikkhus, by clinging to form, by adhering

to form, view of self arises. [186] When there is feeling ... perception

... volitional formations ... consciousness, by clinging to

consciousness, by adhering to consciousness, view of self arises."...

"Seeing thus ... He understands: '... there is no more for this

state of being.'"

157. Adherence (1) (Abhinivesa1)
At Savatthi. "Bhikkhus, when what exists, by clinging to what,

by adhering to what, do the fetters, adherences, and shackles

arise?" 237

"Venerable sir, our teachings are rooted in the Lord (Buddha)...."

"When there is form, bhikkhus, by clinging to form, by adhering

to form, the fetters, adherences, and shackles arise. When

there is feeling ... perception ... volitional formations ...

consciousness, by clinging to consciousness, by adhering to

consciousness, the fetters, adherences, and shackles arise."...

"Seeing thus ... He understands: '... there is no more for this

state of being.'" [187]

158. Adherence (2) (Abhinivesa2)
At Savatthi. "Bhikkhus, when what exists, by clinging to what,

by adhering to what, do the fetters, adherences, shackles, and

holding arise?"

"Venerable sir, our teachings are rooted in the Lord (Buddha)...."

(Complete as above.)

159. Ananda
At Savatthi. Then the Venerable Ananda approached the Blessed

One. . . and said to him: "Venerable sir, it would be good if the

Lord (Buddha) would teach me the Dhamma in brief, so that having

heard the Dhamma from the Lord (Buddha), I might dwell

alone, withdrawn, diligent, ardent, and resolute." 238

"What do you think, Ananda, is form permanent or impermanent?"

- "Impermanent, venerable sir." - "Is what is impermanent

suffering or happiness?" - "Suffering, venerable sir." - "Is

what is impermanent, suffering, and subject to change fit to be

regarded thus: 'This is mine, this I am, this is my self'?" - "No,

venerable sir."

"Is feeling permanent or impermanent?... Is perception

permanent or impermanent?... Are volitional formations permanent

or impermanent?... Is consciousness permanent or impermanent?"

- "Impermanent, venerable sir." - "Is what is impermanent

suffering or happiness?" - "Suffering, venerable sir." - "Is

what is impermanent, suffering, and subject to change fit to be

regarded thus: 'This is mine, this I am, this is my self'?" - "No,

venerable sir."

"Therefore, Ananda, any kind of form whatsoever, whether

past, future, or present.... [188]

"Seeing thus ... He understands: '... there is no more for this

state of being.'"

160. Mara (Sans. Mrityudeva)
At Savatthi. Then the Venerable Radha approached the Blessed

One, 239 paid homage to him, sat down to one side, and said

to him: "Venerable sir, it is said, 'Mara, Mara.' In what way,

venerable sir, might Mara be?" 240

"When there is form, Radha, there might be Mara, or the killer,

or the one who is killed. 241 Therefore, Radha, see form as Mara,

see it as the killer, see it as the one who is killed. See it as a

disease, as a tumour, as a dart, as misery, as real misery. Those who

see it thus see rightly.

"When there is feeling ... When there is perception ... When

there are volitional formations ... When there is consciousness,

Radha, there might be Mara, or the killer, or the one who is killed.

Therefore, Radha, see consciousness as Mara, see it as the killer,

see it as the one who is killed. See it as a disease, as a tumour, as

a dart, as misery, as real misery. Those who see it thus see rightly."

"What, venerable sir, is the purpose of seeing rightly?"

"The purpose of seeing rightly, Radha, is revulsion."

"And what, venerable sir, is the purpose of revulsion?"

"The purpose of revulsion is dispassion."

"And what, venerable sir, is the purpose of dispassion?"

"The purpose of dispassion is liberation."

"And what, venerable sir, is the purpose of liberation?"

"The purpose of liberation is Nibbana." 242

"And what, venerable sir, is the purpose of Nibbana?"

"You have gone beyond the range of questioning, Radha. 243

You weren't able to grasp the limit to questioning. For, Radha

the holy life is lived with Nibbana as its ground, Nibbana as it!

destination, Nibbana as its final goal." 244

161. A Being (Satta)
At Savatthi. Sitting to one side, the Venerable Radha said to the

Lord (Buddha): [190] "Venerable sir, it is said, 'a being, a being.' In

what way, venerable sir, is one called a being?"

"One is stuck, Radha, tightly stuck, in desire, lust, delight, and

craving for form; therefore one is called a being. 244 One is stuck

tightly stuck, in desire, lust, delight, and craving for feeling. . . for

perception ... for volitional formations ... for consciousness

therefore one is called a being.

"Suppose, Radha, some little boys or girls are playing with

sand castles. So long as they are not devoid of lust, desire, affection,

thirst, passion, and craving for those sand castles, they cherish

them, play with them, treasure them, 245 and treat them

possessively. But when those little boys or girls lose their lust, desire

affection, thirst, passion, and craving for those sand castles, then

they scatter them with their hands and feet, demolish them, shatter

them, and put them out of play.

"So too, Radha, scatter form, demolish it, shatter it, put it out

of play; practise for the destruction of craving. Scatter feeling. ..

Scatter perception ... Scatter volitional formations ... Scatter

consciousness, demolish it, shatter it, put it out of play; practise for

the destruction of craving. For the destruction of craving, Radha,

is Nibbana."

162. The Conduit to Existence (Bhavanetti sans. Bhavanetri)
At Savatthi. Sitting to one side, the Venerable Radha said to the

Lord (Buddha): "Venerable sir, it is said, 'the conduit to existence,

the conduit to existence.' 246 What, venerable sir, is the conduit to

existence, and what is the cessation of the conduit to existence?"

"Radha, the desire, lust, delight, craving, engagement and

clinging, mental standpoints, adherences, and underlying

tendencies regarding form: 247 this is called the conduit to existence.

Their cessation is the cessation of the conduit to existence.

"The desire, lust, delight, craving, engagement and clinging,

mental standpoints, adherences, and underlying tendencies

regarding feeling ... perception ... volitional formations ...

consciousness: this is called the conduit to existence. Their cessation

is the cessation of the conduit to existence."

(These next seven suttas are identical with (106-112), but addressed to

Radha.)

163. To Be Fully Understood (Parinneyya sans. Parigyan)
(Identical with (106), but addressed to Radha.)

164. Ascetics (1) (Samana1 sans. Sramana)
(Identical with (107), but addressed to Radha.)

165. Ascetics (2) (Samana2 sans. Sramana)
(Identical with (108), but addressed to Radha.)

166. Stream-Enterer (Sotapanna sans. Strotapan)
(Identical with (109), but addressed to Radha.)

167. Arahant
(Identical with (110), but addressed to Radha.)

168. Abandoning Desire (1) (Chandappahana1 sans. Chand-prahan)
(Identical with (111), but addressed to Radha.)

169. Abandoning Desire (2) (Chandappahana2 sans. Chand-prahan)
(Identical with (112), but addressed to Radha.)

170. Mara (sans. Mrityudeva or Kamdeva)
At Savatthi. Sitting to one side, the Venerable Radha said to the

Lord (Buddha): "Venerable sir, it is said, 'Mara, Mara.' What now,

venerable sir, is Mara?"

"Form, Radha, is Mara. Feeling . . . Perception . . . Volitional formations

... Consciousness is Mara. Seeing thus ... He understands:

'... there is no more for this state of being.'"

171. Subject to Mara (Maradhamma sans. Mrityudev-dharma/Kamdev-dharma)
At Savatthi. Sitting to one side, the Venerable Radha said to the

Lord (Buddha): "Venerable sir, it is said, 'subject to Mara, subject to

Mara.' 248 What now, venerable sir, is subject to Mara?"

"Form, Radha, is subject to Mara. Feeling ... Perception ...

Volitional formations ... Consciousness is subject to Mara. Seeing

thus ... He understands: '... there is no more for this state of

being.'"

172. Impermanent (Aniccha sans. Anitya)
At Savatthi. Sitting to one side, the Venerable Radha said to the

Lord (Buddha): "Venerable sir, it is said, 'impermanent, impermanent.'

What now, venerable sir, is impermanent?"

"Form, Radha, is impermanent. Feeling ... Perception

Volitional formations ... Consciousness is impermanent. Seeing

thus ... He understands: '. . . there is no more for this state of being.'"

173. Of Impermanent Nature (Anicchadhamma sans. Anitya-dharma)
At Savatthi. Sitting to one side, the Venerable Radha said to the

Lord (Buddha): "Venerable sir, it is said, 'of an impermanent

nature, of an impermanent nature.' What now, venerable sir, is of

an impermanent nature?"

"Form, Radha, is of an impermanent nature. Feeling ...

Perception ... Volitional formations ... Consciousness is of an

impermanent nature. Seeing thus ... He understands: '... there is

no more for this state of being.'"

174. Suffering (Dukkha)
At Savatthi. Sitting to one side, the Venerable Radha said to the

Lord (Buddha): "Venerable sir, it is said, 'suffering, suffering.' What

now, venerable sir, is suffering?"

"Form, Radha, is suffering, feeling is suffering, perception is

suffering, volitional formations are suffering, consciousness is

suffering. Seeing thus ... He understands: '... there is no more for

this state of being.'"

175. Of Painful Nature (Dukkhadhamma sans. Dukkhadharma)
At Savatthi. Sitting to one side, the Venerable Radha said to the

Lord (Buddha): "Venerable sir, it is said, 'of a painful nature, of a

painful nature.' What now, venerable sir, is of a painful nature?"

"Form, Radha, is of a painful nature. Feeling ... Perception ...

Volitional formations ... Consciousness is of a painful nature.

Seeing thus ... He understands: '... there is no more for this state

of being.'"

176. Nonself (Anatta sans. Anatm)
At Savatthi. Sitting to one side, the Venerable Radha said to the

Lord (Buddha): "Venerable sir, it is said, 'nonself, nonself.' What

now, venerable sir, is nonself?"

"Form, Radha, is nonself, feeling is nonself, perception is

nonself, volitional formations are nonself, consciousness is nonself.

Seeing thus ... He understands: '... there is no more for this state

of being.'"

177. Of Selfless Nature (Anattadhamma sans.. Anitya-dharma)
At Savatthi. Sitting to one side, the Venerable Radha said to the

Lord (Buddha): "Venerable sir, it is said, 'of a selfless nature, of a

selfless nature.' What now, venerable sir, is of a selfless nature?"

"Form, Radha, is of a selfless nature. Feeling ...

Perception ... Volitional formations ... Consciousness is of a selfless

nature. Seeing thus ... He understands: '... there is no more

for this state of being.'"

178. Subject to Destruction (Khayadhamma sans. Kshaya-dharma)
At Savatthi. Sitting to one side, the Venerable Radha said to the

Lord (Buddha): "Venerable sir, it is said, 'subject to destruction,

subject to destruction.' What now, venerable sir, is subject to

destruction?"

"Form, Radha, is subject to destruction. Feeling . . . Perception

... Volitional formations ... Consciousness is subject to destruction.

Seeing thus ... He understands: '... there is no more for this

state of being.'"

179. Subject to Vanishing (Vayadhamma sans. Vaya-dharma)
At Savatthi. Sitting to one side, the Venerable Radha said to the

Lord (Buddha): "Venerable sir, it is said, 'subject to vanishing, subject

to vanishing.' What now, venerable sir, is subject to vanishing?"

"Form, Radha, is subject to vanishing. Feeling ... Perception ...

Volitional formations ... Consciousness is subject to vanishing.

Seeing thus ... He understands: '... there is no more for this state

of being.'"

180. Subject to Arising (Samudayadhamma sans. Samudaya-dharma)
At Savatthi. Sitting to one side, the Venerable Radha said to the

Lord (Buddha): "Venerable sir, it is said, 'subject to arising, subject

to arising.' What now, venerable sir, is subject to arising?"

"Form, Radha, is subject to arising. Feeling ... Perception ...

Volitional formations ... Consciousness is subject to arising.

Seeing thus ... He understands: '... there is no more for this state

of being.'"

181. Subject to Cessation (Nirodhadhamma sans. Nirodha-dharma)
At Savatthi. Sitting to one side, the Venerable Radha said to the

Lord (Buddha): "Venerable sir, it is said, 'subject to cessation,

subject to cessation/ What now, venerable sir, is subject to cessation?"

"Form, Radha, is subject to cessation. Feeling ... Perception ...

Volitional formations ... Consciousness is subject to cessation.

Seeing thus ... He understands: '... there is no more for this state

of being."

182. Mara (Maradi-sutta-ekadasakam)
At Savatthi. Sitting to one side, the Venerable Radha said to the

Lord (Buddha): "Venerable sir, it would be good if the Lord (Buddha)

would teach me the Dhamma in brief, so that, having heard the

Dhamma from the Lord (Buddha), I might dwell alone, withdrawn,

diligent, ardent, and resolute."

"Radha, you should abandon desire, you should abandon lust,

you should abandon desire and lust, for whatever is Mara. And

what, Radha, is Mara? Form is Mara. Feeling ... Perception ...

Volitional formations. . . Consciousness is Mara. Seeing thus. ..

He understands: '... there is no more for this state of being.'"

183. Subject to Mara, Etc. (Maradhamma sans. Mrityudeva-dharma)
... "Radha, you should abandon desire, you should abandon

lust, you should abandon desire and lust, for whatever is subject

to Mara ... [199] ... for whatever is impermanent ... for whatever is of an impermanent nature ... for whatever is suffering. . . f oi

whatever is of a painful nature ... for whatever is nonself ... foi

whatever is of a selfless nature ... for whatever is subject tc

destruction ... for whatever is subject to vanishing ... for whatever is subject to arising ... for whatever is subject to cessation.

And what, Radha, is subject to cessation? Form is subject to cessation. Feeling ... Perception ... Volitional formations ...

Consciousness is subject to cessation. Seeing thus ... He understands: '... there is no more for this state of being.'"

184. to 193.
(similar to 172. to 181. )

194. Mara
At Savatthi. The Lord (Buddha) said to the Venerable Radha as he

was sitting to one side: "Radha, you should abandon desire, you

should abandon lust, you should abandon desire and lust, for

whatever is Mara. And what, Radha, is Mara?"... ( Complete as in

170.)

195. to 205. Subject to Mara, Etc.
(Identical to 171. to 181. but opening as in the preceding sutta)

206. Winds (Vata)
At Savatthi. "Bhikkhus, when what exists, by clinging to what,

by adhering to what, does such a view as this arise: The winds

do not blow, the rivers do not flow, pregnant women do not give

birth, the moon and sun do not rise and set but stand as steady

as a pillar'?" 249

"Venerable sir, our teachings are rooted in the Lord (Buddha)..

"When there is form, bhikkhus, by clinging to form, by adhering

to form, such a view as this arises: 'The winds do not blow. ..

but stand as steady as a pillar.' When there is feeling ... perception

... volitional formations ... consciousness, by clinging to

consciousness, by adhering to consciousness, such a view as this

arises: 'The winds do not blow. . . but stand as steady as a pillar.'

"What do you think, bhikkhus, is form permanent or impermanent?

... [203] ... Is consciousness permanent or impermanent?"

"Impermanent, venerable sir."...

"But without clinging to what is impermanent, suffering, and

subject to change, could such a view as that arise?"

"No, venerable sir."

"That which is seen, heard, sensed, cognized, attained, sought

after, and ranged over by the mind: 250 is that permanent or

impermanent?"

"Impermanent, venerable sir."

"Is what is impermanent suffering or happiness?"

"Suffering, venerable sir."

"But without clinging to what is impermanent suffering, and

subject to change, could such a view as that arise?"

"No, venerable sir."

"When, bhikkhus, a noble disciple has abandoned perplexity

in these six cases, 251 and when, further, he has abandoned

perplexity about suffering, the origin of suffering, the cessation of

suffering, and the way leading to the cessation of suffering, he is

then called a noble disciple who is a stream-enterer, no longer

bound to the nether world, fixed in destiny, with enlightenment

as his destination."

207. This Is Mine (Etam-mama)
At Savatthi. "Bhikkhus, when what exists, by clinging to what,

by adhering to what, does such a view as this arise: This is mine,

this I am, this is my self'?"

"Venerable sir, our teachings are rooted in the Lord (Buddha). . .."

[204]

"When there is form, bhikkhus, by clinging to form, by adhering

to form, such a view as this arises: This is mine, this I am, this

is my self.' When there is feeling ... perception ... volitional formations ... consciousness, by clinging to consciousness, by

adhering to consciousness, such a view as this arises: This is

mine, this I am, this is my self.'...

"When, bhikkhus, a noble disciple has abandoned perplexity

in these six cases ... he is then called a noble disciple who is a

stream-enterer ... with enlightenment as his destination."

208. The Self (Soatta sans. Swa-Atm)
At Savatthi. "Bhikkhus, when what exists, by clinging to what,

by adhering to what, does such a view as this arise: That which

is the self is the world; having passed away, that I shall be — permanent,

stable, eternal, not subject to change'?" 252

"Venerable sir, our teachings are rooted in the Lord (Buddha)...."

"When there is form, bhikkhus, by clinging to form, by adhering

to form, such a view as this arises: That which is the self is

the world; having passed away, that I shall be — permanent, stable,

eternal, not subject to change' When there is feeling ... perception

... volitional formations ... consciousness, by clinging to

consciousness, by adhering to consciousness, such a view as this

arises: 'That which is the self is the world ... not subject to

change.' ...

"When, bhikkhus, a noble disciple has abandoned perplexity

in these six cases ... he is then called a noble disciple who is a

stream-enterer ... with enlightenment as his destination."

209. It Might Not Be For Me (Nocamesiya)
At Savatthi. "Bhikkhus, when what exists, by clinging to what,

by adhering to what, does such a view as this arise: 'I might not

be, and it might not be for me; I will not be, [and] it will not be

for me'?" 253

"Venerable sir, our teachings are rooted in the Lord (Buddha)...."

"When there is form, bhikkhus, by clinging to form, by adhering

to form, [206] such a view as this arises: 'I might not be, and

it might not be for me; I will not be, [and] it will not be for me.'

When there is feeling ... perception ... volitional formations ...

consciousness, by clinging to consciousness, by adhering to

consciousness, such a view as this arises: 'I might not be ... it will not

be for me.'...

"When, bhikkhus, a noble disciple has abandoned perplexity

in these six cases ... he is then called a noble disciple who is a

stream-enterer ... with enlightenment as his destination."

210. There Is Not (Natthidinna)
At Savatthi. "Bhikkhus, when what exists, by clinging to what,

by adhering to what, does such a view as this arise: 254 'There is

nothing given, nothing offered, nothing presented in charity; no

fruit or result of good and bad actions; no this world, no other

world; no mother, no father; no beings who are reborn spontaneously;

no ascetics and brahmins faring and practising rightly

in the world who, having realized this world and the other world

for themselves by direct knowledge, make them known to others.

This person consists of the four great elements. [207] When

one dies, earth returns to and merges with the earth-body; water

returns to and merges with the water-body; fire returns to and

merges with the fire-body; air returns to and merges with the air-body;

the faculties are transferred to space. [Four] men with the

bier as fifth carry away the corpse. The funeral orations last as far

as the charnel ground; the bones whiten; burnt offerings end

with ashes. Giving is a doctrine of fools. When anyone asserts the

doctrine that there is [giving and the like], it is empty, false prattle.

Fools and the wise are alike cut off and perish with the

breakup of the body; after death they do not exist'?"

"Venerable sir, our teachings are rooted in the Lord (Buddha). . . ."

"When there is form, bhikkhus, when there is feeling ...

perception ... volitional formations ... consciousness, by clinging to

consciousness, by adhering to consciousness, such a view as this

arises: 'There is nothing given .... after death they do not

exist.'...

"When, bhikkhus, a noble disciple has abandoned perplexity

in these six cases ... he is then called a noble disciple who is a

stream-enterer. . . with enlightenment as his destination."

211. Acting (Karoto )
At Savatthi. "Bhikkhus, when what exists, by clinging to what,

by adhering to what, does such a view as this arise; 255 'When one

acts or makes others act, when one mutilates or makes others

mutilate, when one tortures or makes others inflict torture, when

one inflicts sorrow or makes others inflict sorrow, when one

oppresses or makes others inflict oppression, when one intimidates

or makes others inflict intimidation, when one destroys life,

takes what is not given, breaks into houses, plunders wealth,

commits burglary, ambushes highways, seduces another's wife,

utters falsehood — no evil is done by the doer. If, with a razor-rimmed

wheel, one were to make the living beings of this earth

into one mass of flesh, into one heap of flesh, because of this there

would be no evil and no outcome of evil. If one where to go along

the south bank of the Ganges [209] killing and slaughtering,

mutilating and making others mutilate, torturing and making

others inflict torture, because of this there would be no evil and

no outcome of evil. If one where to go along the north bank of the

Ganges giving gifts and making others give gifts, making offerings

and making others make offerings, because of this there

would be no merit and no outcome of merit. By giving, by taming

oneself, by self-control, by speaking truth, there is no merit

and no outcome of merit'?"

"Venerable sir, our teachings are rooted in the Lord (Buddha)...."

"When there is form, bhikkhus, when there is feeling ... perception ... volitional formations ... consciousness, by clinging to

consciousness, by adhering to consciousness, such a view as this

arises: 'When one acts or makes others act ... there is no merit

and no outcome of merit/...

"When, bhikkhus, a noble disciple has abandoned perplexity

in these six cases ... he is then called a noble disciple who is a

stream-enterer. . . with enlightenment as his destination." [210]

212. Cause (Hetu)
At Savatthi. "Bhikkhus, when what exists, by clinging to what,

by adhering to what, does such a view as this arise: 256 'There is

no cause or condition for the defilement of beings; beings are

defiled without cause or condition. There is no cause or condition

for the purification of beings; beings are purified without cause

or condition. [There is no action by self, no action by others, no

manly action.] There is no power, no energy, no manly strength,

no manly endurance. All beings, all living beings, all creatures,

all souls are without mastery, power, and energy; moulded by

destiny, circumstance, and nature, they experience pleasure and

pain in the six classes'?" 257

"Venerable sir, our teachings are rooted in the Lord (Buddha)...."

"When there is form, bhikkhus, when there is feeling ...

perception ... volitional formations ... consciousness, by clinging to

consciousness, by adhering to consciousness, such a view as this

arises: 'There is no cause or condition for the defilement of beings

... they experience pleasure and pain in the six classes.'...

"When, bhikkhus, a noble disciple has abandoned perplexity

in these six cases ... [211] ... he is then called a noble disciple who

is a stream-enterer ... with enlightenment as his destination."

213. The Great View (Mahaditthi sans. Maha-drishti)
At Savatthi. "Bhikkhus, when what exists, by clinging to what,

by adhering to what, does such a view as this arise: 258 'There are

these seven bodies that are unmade, not brought forth, uncreated,

without a creator, barren, steady as mountain peaks, steady

as pillars. They do not move or change or obstruct each other.

None is able to cause pleasure or pain or pleasure-and-pain to

others. What are the seven? They are: the earth-body, the water-body,

the fire-body, the air-body, pleasure, pain, and the soul as

the seventh. These seven bodies are unmade.... [Herein, there is

no killer, no slaughterer, no hearer, no speaker, no knower, no

intimater.] 259 Even one who cuts off another's head with a sharp

sword does not deprive anyone of life; the sword merely passes

through the space between the seven bodies. There are fourteen

hundred thousand principal modes of generation, 260 and six

thousand, and six hundred; there are five hundred kinds of

kamma, and five kinds of kamma, and three kinds of kamma,

and full kamma, and half-kamma; there are sixty-two pathways,

sixty-two sub-aeons, six classes, eight stages in the life of man,

forty-nine hundred kinds of Ajivakas, 261 forty-nine hundred

kinds of wanderers, forty-nine hundred abodes of nagas, twenty

hundred faculties, thirty hundred hells, thirty-six realms of dust,

seven spheres of percipient beings, seven spheres of nonpercipient

beings, seven spheres of knotless ones, seven [212] kinds of

devas, seven kinds of human beings, seven kinds of demons,

seven great lakes, seven kinds of knots, seven hundred [other]

kinds of knots, seven precipices, seven hundred [other]

precipices, seven kinds of dreams, seven hundred [other] kinds

of dreams, eighty-four hundred thousand great aeons through

which the foolish and the wise roam and wander, after which

they will alike make an end to suffering. There is none of this:

“By this virtue or vow or austerity or holy life I will make

unripened kamma ripen or eradicate ripened kamma by repeatedly

experiencing it" — not so! Pleasure and pain are meted out;

samsara's limits are fixed; there is no shortening it or extending

it, no advancing forward or falling back. Just as, when a ball of

string is thrown, it runs away unwinding, so too the foolish and

the wise, by unwinding, flee from pleasure and pain'?" 262

"Venerable sir, our teachings are rooted in the Lord (Buddha)...."

"When there is form, bhikkhus, when there is feeling ...

perception ... volitional formations ... consciousness, by clinging to

consciousness, by adhering to consciousness, such a view as this

arises: 'There are these seven bodies that are unmade ... the foolish

and the wise, by unwinding, flee from pleasure and pain.'...

"When, bhikkhus, a noble disciple has abandoned perplexity

in these six cases ... he is then called a noble disciple who is a

stream-enterer ... with enlightenment as his destination."

214. The World Is Eternal (Sassataditthi sans. Shashvat-drishti)
At Savatthi. "Bhikkhus, when what exists, by clinging to what,

by adhering to what, does such a view as this arise: 'The world is

eternal'?" 263

"Venerable sir, our teachings are rooted in the Lord (Buddha)..

"When there is form, bhikkhus, when there is feeling ...

perception ... volitional formations ... consciousness, by clinging to

consciousness, by adhering to consciousness, such a view as this

arises: 'The world is eternal.'... [214] ...

"When, bhikkhus, a noble disciple has abandoned perplexity

in these six cases ... he is then called a noble disciple who is a

stream-enterer ... with enlightenment as his destination."

215. The World Is Not Eternal (Asassataditthi sans. Ashashvat-drishti)
At Savatthi. "Bhikkhus, when what exists, by clinging to what,

by adhering to what, does such a view as this arise: 'The world is

not eternal'?"

"Venerable sir, our teachings are rooted in the Lord (Buddha)...."

"When, bhikkhus, a noble disciple ... with enlightenment as

his destination."

216. The World is Finite (Antava)
At Savatthi. "Bhikkhus, when what exists, by clinging to what,

by adhering to what, does such a view as this arise: 'The world is

finite'?"

"Venerable sir, our teachings are rooted in the Lord (Buddha)...."

"When, bhikkhus, a noble disciple . . . with enlightenment as

his destination." [215]

217. The World Is Infinite (Ananatava)
At Savatthi. "Bhikkhus, when what exists, by clinging to what,

by adhering to what, does such a view as this arise: 'The world is

infinite'?"

"Venerable sir, our teachings are rooted in the Lord (Buddha) . ..."

"When, bhikkhus, a noble disciple ... with enlightenment as

his destination."

218. Soul and Body Are the Same (Tam-jivam-tam-sariram)
At Savatthi. "Bhikkhus, when what exists, by clinging to what,

by adhering to what, does such a view as this arise: The soul and

the body are the same'?"

"Venerable sir, our teachings are rooted in the Lord (Buddha)...."

"When, bhikkhus, a noble disciple ... with enlightenment as

his destination."

219. Soul and Body Are Different (Annam-jivam-annam-sariram sans. Anya-Jivam-anya-sariram)
At Savatthi. "Bhikkhus, when what exists, by clinging to what,

by adhering to what, does such a view as this arise: The soul is

one thing, the body another'?"

"Venerable sir, our teachings are rooted in the Lord (Buddha)...."

"When, bhikkhus, a noble disciple . . . with enlightenment as

his destination."

220. The Tathdgata Exists (Hoti-Tathagato)
At Savatthi. "Bhikkhus, when what exists, by clinging to what,

by adhering to what, does such a view as this arise: The

Tathagata exists after death'?"

"Venerable sir, our teachings are rooted in the Lord (Buddha). . .."

"When, bhikkhus, a noble disciple ... with enlightenment as

his destination."

221. The Tathdgata Does Not Exist (Nahoti-Tathagato)
At Savatthi. "Bhikkhus, when what exists, by clinging to what,

by adhering to what, does such a view as this arise: 'The

Tathagata does not exist after death'?"

"Venerable sir, our teachings are rooted in the Lord (Buddha). ..."

"When, bhikkhus, a noble disciple ... with enlightenment as

his destination."

222. The Tathagata Both Exists and Does Not Exist (Hoti-ca-naca-hotitathagato)
At Savatthi. "Bhikkhus, when what exists, by clinging to

what, by adhering to what, does such a view as this arise: 'The

Tathagata both exists and does not exist after death?"

"Venerable sir, our teachings are rooted in the Lord (Buddha)...."

"When, bhikkhus, a noble disciple ... with enlightenment as

his destination."

223. The Tathagata Neither Exists Nor Does Not Exist (Neva-hoti-na-nahoti-Tathagato)
At Savatthi. "Bhikkhus, when what exists, by clinging to what, by

adhering to what, does such a view as this arise: 'The Tathagata

neither exists nor does not exist after death?"

"Venerable sir, our teachings are rooted in the Lord (Buddha)...."

"When there is form, bhikkhus, by clinging to form, by adhering

to form, such a view as this arises: 'The Tathagata neither

exists nor does not exist after death.' When there is feeling ...

perception. . . volitional formations. . . consciousness, by clinging to

consciousness, by adhering to consciousness, such a view as this

arises: The Tathagata neither exists nor does not exist after death.'

"What do you think, bhikkhus, is form . . . consciousness

permanent or impermanent?"

"Impermanent, venerable sir."...

"But without clinging to what is impermanent, suffering, and

subject to change, could such a view as that arise?"

"No, venerable sir."

"That which is seen, heard, sensed, cognized, attained, sought

after, and ranged over by the mind: is that permanent or

impermanent?"

"Impermanent, venerable sir."

"Is what is impermanent suffering or happiness?"

"Suffering, venerable sir."

"But without clinging to what is impermanent, suffering, and

subject to change, could such a view as that arise?"

"No, venerable sir."

"When, bhikkhus, a noble disciple has abandoned perplexity

in these six cases, and when, further, he has abandoned perplexity

about suffering, the origin of suffering, the cessation of suffering,

and the way leading to the cessation of suffering, he is then called

a noble disciple who is a stream-enterer, no longer bound to the

nether world, fixed in destiny, with enlightenment as his destination." [217]

224. Winds (Vata)
At Savatthi. "Bhikkhus, when what exists, by clinging to what,

by adhering to what, does such a view as this arise: 'The winds

do not blow, the rivers do not flow, pregnant women do not give

birth, the moon and sun do not rise and set but stand as steady

as a pillar'?"

"Venerable sir, our teachings are rooted in the Lord (Buddha). ..."

"When there is form, bhikkhus, by clinging to form, by adhering

to form, such a view as this arises: 'The winds do not blow ...

but stand as steady as a pillar.' When there is feeling. . . perception

... volitional formations ... consciousness, by clinging to

consciousness, by adhering to consciousness, such a view as this

arises: 'The winds do not blow. . . but stand as steady as a pillar.'

"What do you think, bhikkhus, is form ... [218] ... consciousness

permanent or impermanent?"

"Impermanent, venerable sir."...

"But without clinging to what is impermanent, suffering, and

subject to change, could such a view as that arise?"

"No, venerable sir."

"Thus, bhikkhus, when there is suffering, it is by clinging to

suffering, by adhering to suffering, 265 that such a view as this

arises: 'The winds do not blow. . . but stand as steady as a pillar.'"

225-241. This Is Mine, Etc.
( These suttas (225- 241) repeat the views of previous (207-223) but modelled on the above

paradigm.)

242. A Self Consisting of Form (Rupi-atta)
At Savatthi. "Bhikkhus, when what is present ... does

such a view as this arise: 'The self consists of form and is

unimpaired after death'?"... 266

243. A Formless Self (Arupi-atta sans. Arupya-atm)
At Savatthi. "Bhikkhus, when what is present ... does such a view

as this arise: 'The self is formless and is unimpaired after death'?". ..

244. A Self Both Consisting of Form and Formless (Rupi-ca-arupi-ca-atta sans. Rupya-ca-arupya-ca-atm)
At Savatthi. "Bhikkhus, when what is present ... does such a

view as this arise: 'The self both consists of form and is formless,

and is unimpaired after death'?"...

245. A Self Neither Consisting of Form nor Formless (Neva-rupi-narupi-atta sans. Neva-rupya-narupya-atm)
At Savatthi. "Bhikkhus, when what is present ... does such a

view as this arise: 'The self neither consists of form nor is

formless, and is unimpaired after death'?"...

246. Exclusively Happy (Ekantasukhi)
At Savatthi. "Bhikkhus, when what is present ... does such a

view as this arise: 'The self is exclusively happy and is

unimpaired after death'?"...

247. Exclusively Miserable (Ekantadukkhi)
At Savatthi. "Bhikkhus, when what is present ... does such a

view as this arise: 'The self is exclusively miserable and is

unimpaired after death'?"...

248. Both Happy and Miserable (Sukhadukkhi)
At Savatthi. "Bhikkhus, when what is present ... does such a

view as this arise: 'The self is both happy and miserable and is

unimpaired after death'?"...

249. Neither Happy nor Miserable (Adukkha-ma-sukhi)
At Savatthi. "Bhikkhus, when what is present ... does such a

view as this arise: 'The self is neither happy nor miserable and is

unimpaired after death'?"...

250. No Winds (Na-vata)
At Savatthi. "Bhikkhus, when what exists, by clinging to

what, by adhering to what, does such a view as this arise: 'The

winds do not blow, the rivers do not flow, pregnant women do

not give birth, the moon and sun do not rise and set but stand as

steady as a pillar'?"

"Venerable sir, our teachings are rooted in the Lord (Buddha)...."

"When there is form, bhikkhus, by clinging to form, by adhering

to form, such a view as this arises: 'The winds do not blow ...

but stand as steady as a pillar.' When there is feeling. . . perception

... volitional formations ... consciousness, by clinging to

consciousness, by adhering to consciousness, such a view as this

arises: 'The winds do not blow. . . but stand as steady as a pillar.'

"What do you think, bhikkhus, is form ... consciousness permanent

or impermanent?"

"Impermanent, venerable sir."...

"But without clinging to what is impermanent, suffering, and

subject to change, could such a view as that arise?"

"No, venerable sir."

"Thus, bhikkhus, whatever is impermanent is suffering. When

that is present, it is by clinging to that, that such a view as this

arises: 267 'The winds do not blow. . . but stand as steady as a pillar.'"

251-275 This Is Mine, Etc.
(These suttas repeat the views of The Second Trip (225-249), but are modelled on

the above paradigm.)

276. No Winds (Na-vata)
At Savatthi. "Bhikkhus, when what exists, by clinging to what,

by adhering to what, does such a view as this arise: 'The winds

do not blow, the rivers do not flow, pregnant women do not

give birth, the moon and sun do not rise and set but stand as

steady as a pillar'?"

"Venerable sir, our teachings are rooted in the Lord (Buddha)...."

"When there is form, bhikkhus, by'clinging to form, by adhering

ing to form, such a view as this arises: The winds do not blow ...

but stand as steady as a pillar.' When there is feeling ... perception

tion ... volitional formations ... consciousness, by clinging to

consciousness, by adhering to consciousness, such a view as this

arises: 'The winds do not blow. . . but stand as steady as a pillar.'

"What do you think, bhikkhus, is form ... feeling ... perception

... volitional formations ... consciousness permanent or

impermanent?" - "Impermanent, venerable sir." - "Is what is

impermanent suffering or happiness?" - "Suffering, venerable sir."

-"Is what is impermanent, suffering, and subject to change fit to

be regarded thus: 'This is mine, this I am, this is my self'?" - "No,

venerable sir."

"Therefore, bhikkhus, any kind of form whatsoever ... Any

kind of feeling whatsoever ... Any kind of perception whatsoever

... Any kind of volitional formations whatsoever ... Any

kind of consciousness whatsoever, whether past, future, or present,

internal or external, gross or subtle, inferior or superior, far

or near — all consciousness should be seen as it really is with

correct wisdom thus: 'This is not mine, this I am not, this is not my

self.'

"Seeing thus, bhikkhus, the instructed noble disciple experiences

revulsion towards form, revulsion towards feeling, revulsion

towards perception, revulsion towards volitional formations,

revulsion towards consciousness. Experiencing revulsion, he

becomes dispassionate. Through dispassion [his mind] is liberated.

When it is liberated there comes the knowledge: 'It's liberated.'

He understands: 'Destroyed is birth, the holy life has been lived,

what had to be done has been done, there is no more for this state

of being.'"

277.-301. This Is Mine, Etc.
( These suttas repeat the views of The Second Trip (225-249), but are modelled on

the above paradigm.)

302. The Eye (Cakkhu)
At Savatthi. "Bhikkhus, the eye is impermanent, changing,

becoming otherwise. The ear ... The nose ... The tongue ... The

body ... The mind is impermanent, changing, becoming otherwise. One who places faith in these teachings and resolves on

them thus is called a faith-follower, one who has entered the

fixed course of rightness, entered the plane of superior persons,

transcended the plane of the worldlings. He is incapable of doing

any deed by reason of which he might be reborn in hell, in the

animal realm, or in the domain of ghosts; he is incapable of passing

away without having realized the fruit of stream-entry. 268

"One for whom these teachings are accepted thus after being

pondered to a sufficient degree with wisdom is called a

Dhamma-follower, 269 one who has entered the fixed course of

rightness, entered the plane of superior persons, transcended the

plane of the worldlings. He is incapable of doing any deed by

reason of which he might be reborn in hell, in the animal realm,

or in the domain of ghosts; he is incapable of passing away without

having realized the fruit of stream-entry.

"One who knows and sees these teachings thus is called a

stream-enterer, no longer bound to the nether world, fixed in

destiny, with enlightenment as his destination." 270

303. Forms (Rupa)
At Savatthi. "Bhikkhus, forms are impermanent, changing,

becoming otherwise. Sounds ... Odours ... Tastes ... Tactile

objects ... Mental phenomena are impermanent, changing,

becoming otherwise. [226] One who places faith in these teachings

ings and resolves on them thus is called a faith-follower, one who

has entered the fixed course of rightness...; he is incapable of

passing away without having realized the fruit of stream-entry.

"One for whom these teachings are accepted thus after being

pondered to a sufficient degree with wisdom is called a

Dhamma-follower, one who has entered the fixed course of

rightness. . .; he is incapable of passing away without having realized

the fruit of stream-entry.

"One who knows and sees these teachings thus is called a

stream-enterer, no longer bound to the nether world, fixed in

destiny, with enlightenment as his destination."

304. Consciousness (Vinnana sans. Vigyan)
At Savatthi. "Bhikkhus, eye-consciousness is impermanent,

changing, becoming otherwise. Ear-consciousness ...

Nose-consciousness ... Tongue-consciousness ... Body-consciousness

... Mind-consciousness is impermanent, changing, becoming

otherwise. One who ... with enlightenment as his destination."

305. Contact (Samphassa sans. Sam-sparsh)
At Savatthi. "Bhikkhus, eye-contact is impermanent, changing

becoming otherwise. Ear-contact ... Nose-contact ... Tongue-contact

... Body-contact ... Mind-contact is impermanent, changing,

becoming otherwise. One who. . . with enlightenment as his

destination."

306. Feeling (Samphassaja sans. Sam-sparshjya)
At Savatthi. "Bhikkhus, feeling born of eye-contact is impermanent,

changing, becoming otherwise. 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

is impermanent, changing, becoming otherwise. One who ...

with enlightenment as his destination." [227]

307. Perception (Rupa-sanna sans. Rupa-sangya)
At Savatthi. "Bhikkhus, perception of forms is impermanent,

changing, becoming otherwise. Perception of sounds ...

Perception of odours. . . Perception of tastes. . . Perception of tactile

objects ... Perception of mental phenomena is impermanent,

changing, becoming otherwise. One who. . . with enlightenment

as his destination."

308. Volition (Rupa-sancetana)
At Savatthi. "Bhikkhus, volition regarding forms is impermanent,

changing, becoming otherwise. Volition regarding sounds

... Volition regarding odours ... Volition regarding tastes ...

Volition regarding tactile objects ... Volition regarding mental

phenomena is impermanent, changing, becoming otherwise. One

who. . . with enlightenment as his destination."

309. Craving (Rupa-tanha sans. Rupa-trishna)
At Savatthi. "Bhikkhus, craving for forms is impermanent,

changing, becoming otherwise. Craving for sounds ... Craving

for odours ... Craving for tastes ... Craving for tactile objects ...

Craving for mental phenomena is impermanent, changing,

becoming otherwise. One who ... with enlightenment as his destination."

310. Elements (Pathavidhatu)
At Savatthi. "Bhikkhus, the earth element is impermanent,

changing, becoming otherwise. The water element ... The heat

element ... The air element ... The space element ... The

consciousness element is impermanent, changing, becoming otherwise. 271

One who ... with enlightenment as his destination."

311. Aggregates (Khandha)
At Savatthi. "Bhikkhus, form is impermanent, changing, becoming

otherwise. Feeling ... Perception ... Volitional formations ...

Consciousness is impermanent, changing, becoming otherwise.

One who places faith in these teachings and resolves on them

thus is called a faith-follower, one 'who has entered the fixed

course of rightness, [228] entered the plane of superior persons,

transcended the plane of the worldlings. He is incapable of doing

any deed by reason of which he might be reborn in hell, in the

animal realm, or in the domain of ghosts; he is incapable of passing

away without having realized the fruit of stream-entry.

“One for whom these teachings are accepted thus after being

pondered to a sufficient degree with wisdom is called a

Dhamma-follower, one who has entered the fixed course of

rightness, entered the plane of superior persons, transcended the

plane of the worldlings. He is incapable of doing any deed by

reason of which he might be reborn in hell, in the animal realm,

or in the domain of ghosts; he is incapable of passing away without

having realized the fruit of stream-entry.

"One who knows and sees these teachings thus is called a

stream-enterer, no longer bound to the nether world, fixed in

destiny, with enlightenment as his destination."

312. The Eye (Cakkhu)
At SavatthL "Bhikkhus, the arising, continuation, production,

and manifestation of the eye is the arising of suffering, the

continuation of disease, the manifestation of aging-and-death. 272 The

arising, continuation, production, and manifestation of the ear ...

of the nose ... of the tongue ... of the body ... of the mind [229] is

the arising of suffering, the continuation of disease, the manifestation

of aging-and-death.

“The cessation, subsiding, and passing away of the eye ... the

mind is the cessation of suffering, the subsiding of disease, the

passing away of aging-and-death."

313. Forms (Rupa)
At SavatthL "Bhikkhus, the arising, continuation, production,

and manifestation of forms ... of sounds ... of odours ... of tastes

... of tactile objects ... of mental phenomena is the arising of

suffering, the continuation of disease, the manifestation of aging-and-death.

"The cessation, subsiding, and passing away of forms ... of

mental phenomena is the cessation of suffering, the subsiding of

disease, the passing away of aging-and-death."

314. Consciousness(Vinnana sans. Vigyan)
At SavatthL "Bhikkhus, the arising, continuation, production,

and manifestation of eye-consciousness ... of mind-consciousness

is the arising of suffering, the continuation of disease, the

manifestation of aging-and-death.

"The cessation, subsiding, and passing away of eye-consciousness

... of mind-consciousness is the cessation of suffering, the

subsiding of disease, the passing away of aging-and-death."

315. Contact (Samphassa sans. Sansparsh)
At Savatthi. "Bhikkhus, the arising, continuation, production,

and manifestation of eye-contact ... of mind-contact is the arising

of suffering, the continuation of disease, the manifestation of

aging-and-death.

"The cessation, subsiding, and passing away of eye-contact ...

of mind-contact is the cessation of suffering, the subsiding of

disease, the passing away of aging-and-death."

316. Feeling (Samphassaja sans. Sansparshjya)
At Savatthi. "Bhikkhus, the arising, continuation, production,

and manifestation of feeling born of eye-contact ... of feeling

born of mind-contact is the arising of suffering, the continuation

of disease, the manifestation of aging-and-death.

"The cessation, subsiding, and passing away of feeling born of

eye-contact ... of feeling born of mind-contact is the cessation of

suffering, the subsiding of disease, the passing away of aging-and-death."

317. Perception (Sanna sans. Sangya)
At Savatthi. "Bhikkhus, the arising, continuation, production,

and manifestation of perception of forms ... of perception of

mental phenomena is the arising of suffering, the continuation of

disease, the manifestation of aging-and-death.

"The cessation, subsiding, and passing away of perception of

forms ... of perception of mental phenomena is the cessation of

suffering, the subsiding of disease, the passing away of aging-and-death."

318. Awareness (Sancetana)
At Savatthi. "Bhikkhus, the arising, continuation, production,

and manifestation of awareness regarding forms ... of awareness

regarding mental phenomena is the arising of suffering, the

continuation of disease, the manifestation of aging-and-death.

"The cessation, subsiding, and passing away of awareness

regarding forms ... of awareness regarding mental phenomena is

the cessation of suffering, the subsiding of disease, the passing

away of aging-and-death."

319. Craving (Tanha sans. Trishna)
At Savatthi. "Bhikkhus, the arising, continuation, production,

and manifestation of craving for forms ... of craving for mental

phenomena is the arising of suffering, the continuation of

disease, the manifestation of aging-and-death. [231]

"The cessation, subsiding, and passing away of craving for

forms ... of craving for mental phenomena is the cessation of

suffering, the subsiding of disease, the passing away of aging-and-death."

320. Elements (Dhatu)
At Savatthi. "Bhikkhus, the arising, continuation, production,

and manifestation of the earth element ... of the water element. ..

of the heat element ... of the air element ... of the space element

...of the consciousness element is the arising of suffering, the

continuation of disease, the manifestation of aging-and-death.

"The cessation, subsiding, and passing away of the earth element

ment ... of the consciousness element is the cessation of suffering,

the subsiding of disease, the passing away of aging-and-death."

321. Aggregates (Khandha sans. Skandha)
At Savatthi. "Bhikkhus, the arising, continuation, production,

and manifestation of form ... of feeling ... of perception ... of

volitional formations ... of consciousness is the arising of suffering,

the continuation of disease, the manifestation of aging-and-death.

“The cessation, subsiding, and passing away of form ... of

consciousness is the cessation of suffering, the subsiding of disease,

the passing away of aging-and-death."

322. The Eye (Cakkhu sans. Cakkshu)
At Savatthi. "Bhikkhus, desire and lust for the eye is a corruption

of the mind. 273 Desire and lust for the ear ... for the nose ... for

the tongue ... for the body ... for the mind is a corruption of the

mind. When a bhikkhu has abandoned the mental corruption in

these six cases, his mind inclines to renunciation. A mind fortified

by renunciation becomes wieldy in regard to those things

that are to be realized by direct knowledge." 274

323. Forms (Rupa)
At Savatthi. "Bhikkhus, desire and lust for forms is a corruption

of the mind. Desire and lust for sounds ... for odours. . . for tastes

... for tactile objects ... for mental phenomena is a corruption of

the mind. When a bhikkhu has abandoned the mental corruption

in these six cases, his mind inclines to renunciation. A mind

fortified by renunciation becomes wieldy in regard to those things

that are to be realized by direct knowledge."

324. Consciousness (Vinnana sans. Vigyan)
"Bhikkhus, desire and lust for eye-consciousness ... for

mind-consciousness is a corruption of the mind. When a bhikkhu has

abandoned the mental corruption in these six cases ... [233] ...

[his mind] becomes wieldy in regard to those things that are to

be realized by direct knowledge."

325. Contact (Samphassa sans. Sansparsh)
"Bhikkhus, desire and lust for eye-contact ... for mind-contact is

a corruption of the mind. When a bhikkhu has abandoned the

mental corruption in these six cases ... [his mind] becomes

wieldy in regard to those things that are to be realized by direct

knowledge."

326. Feeling (Samphassaja sans. Sansparshjya)
"Bhikkhus, desire and lust for feeling born of eye-contact ... for

feeling born of mind-contact is a corruption of the mind. When a

bhikkhu has abandoned the mental corruption in these six cases

. . . [his mind] becomes wieldy in regard to those things that are

to be realized by direct knowledge."

327. Perception (Sanna sans. Sangya)
"Bhikkhus, desire and lust for perception of forms . . . for perception

of mental phenomena is a corruption of the mind. When a

bhikkhu has abandoned the mental corruption in these six cases

. . . [his mind] becomes wieldy in regard to those things that are

to be realized by direct knowledge."

328. Awareness (Sancetana)
"Bhikkhus, desire and lust for awareness regarding forms . . . [234]

... for awareness regarding mental phenomena is a corruption of

the mind. When a bhikkhu has abandoned the mental corruption

in these six cases. . . [his mind] becomes wieldy in regard to those

things that are to be realized by direct knowledge."

329. Craving (Tanha sans. Trishna)
"Bhikkhus, desire and lust for craving for forms . . . for craving

for mental phenomena is a corruption of the mind. When a

bhikkhu has abandoned the mental corruption in these six cases

... [his mind] becomes wieldy in regard to those things that are

to be realized by direct knowledge."

330. Elements (Dhatu)
"Bhikkhus, desire and lust for the earth element ... for the water

element ... for the heat element ... for the air element ... for the

space element ... for the consciousness element is a corruption of

the mind. When a bhikkhu has abandoned the mental corruption

in these six cases. . . [his mind] becomes wieldy in regard to those

things that are to be realized by direct knowledge."

331. Aggregates (Khandha sans. Skandha)
"Bhikkhus, desire and lust for form ... for feeling ... for perception

... for volitional formations ... for consciousness is a corruption

of the mind. When a bhikkhu has abandoned the mental corruption

in these five cases, his mind inclines to renunciation. A mind

fortified by renunciation becomes wieldy in regard to those

things that are to be realized by direct knowledge."

332. Born of Seclusion (Vivekaja sans. Vivekjya)
On one occasion the Venerable Sariputta was dwelling at

Savatthi in Jeta's Grove, Anathapindika's Park.

Then, in the morning, the Venerable Sariputta dressed and,

taking bowl and robe, entered Savatthi for alms. Then, when he

had walked for alms in Savatthi and had returned from the alms

round, after his meal he went to the Blind Men's Grove for the

day's abiding. Having plunged into the Blind Men's Grove, he

sat down at the foot of a tree for the day's abiding.

Then, in the evening, the Venerable Sariputta emerged from

seclusion and went to Jeta's Grove, Anathapindika's Park. The

Venerable Ananda saw the Venerable Sariputta coming in the

distance and said to him: “Friend Sariputta, your faculties are

serene, your facial complexion is pure and bright. In what

dwelling has the Venerable Sariputta spent the day?" 275

"Here, friend, secluded from sensual pleasures, secluded from

unwholesome states, I entered and dwelt in the first jhana, which

is accompanied by thought and examination, with rapture and

happiness born of seclusion. Yet, friend, it did not occur to me, 'I

am attaining the first jhana,' or 'I have attained the first jhana,' or

'I have emerged from the first jhana.'"

"It must be because I-making, mine-making, and the underlying

tendency to conceit have been thoroughly uprooted in the

Venerable Sariputta for a long time that such thoughts did not

occur to him." 276

333. Without Thought (Avitakka sans. Avitark)
At Savatthi.... (as above) ... The Venerable Ananda saw the

Venerable Sariputta coming in the distance and said to him:

"Friend Sariputta, your faculties are serene, your complexion is

pure and bright. In what dwelling has the Venerable Sariputta

spent the day?"

"Here, friend, with the subsiding of thought and examination,

I entered and dwelt in the second jhana, which has internal

confidence and unification of mind, is without thought and examination

nation, and has rapture and happiness born of concentration.

Yet, friend, it did not occur to me, 'I am attaining the second

jhana/ or 'I have attained the second jhana/ or 'I have emerged

from the second jhana.'"

"It must be because I-making, mine-making, and the underlying

tendency to conceit have been thoroughly uprooted in the

Venerable Sariputta for a long time that such thoughts did not

occur to him."

334. Rapture (Piti sans. Preeti)
At Savatthi.... The Venerable Ananda saw the Venerable Sariputta

coming in the distance....

"Here, friend, with the fading away as well of rapture, I dwelt

equanimous and, mindful and clearly comprehending, I experienced

happiness with the body; I entered and dwelt in the third

jhana of which the noble ones declare: 'He is equanimous, mindful,

one who dwells happily.' [237] Yet, friend, it did not occur to

me, 'I am attaining the third jhana....'" ( Complete as in preceding

sutta.)

335. Equanimity (Upekkha sans. Upeksha)
At Savatthi. . . . The Venerable Ananda saw the Venerable Sariputta

coming in the distance....

"Here, friend, with the abandoning of pleasure and pain, and

with the previous passing away of joy and displeasure, I entered

and dwelt in the fourth jhana, which is neither painful nor pleasant

and includes the purification of mindfulness by equanimity. Yet,

friend, it did not occur to me, 'I am attaining the fourth jhana..."

336. The Base of the Infinity of Space (Akas-ananc-ayatana sans. Akash-anant-ayatana)
At Savatthi.... The Venerable Ananda saw the Venerable Sariputta

coming in the distance....

"Here, friend, with the complete transcendence of perceptions

of forms, with the passing away of perceptions of sensory

impingement, with nonattention to perceptions of diversity,

aware that 'space is infinite,' I entered and dwelt in the base of

the infinity of space. Yet, friend, it did not occur to me, 'I am

attaining the base of the infinity of space ....'"

337. The Base of the Infinity of Consciousness (Vinnan-ananc-ayatana sans. Vigyan-anant-ayatana)
At Savatthi.... The Venerable Ananda saw the Venerable Sariputta

coming in the distance....

"Here, friend, by completely transcending the base of the infinity

of space, aware that 'consciousness is infinite,' I entered and

dwelt in the base of the infinity of consciousness. Yet, friend, it

did not occur to me, 'I am attaining the base of the infinity of

consciousness....'"

338. The Base of Nothingness (Akincann-ayatana)
At Savatthi.... The Venerable Ananda saw the Venerable Sariputta

coming in the distance....

"Here, friend, by completely transcending the base of the infinity

of consciousness, aware that 'there is nothing,' I entered and

dwelt in the base of nothingness. Yet, friend, it did not occur to

me, 'I am attaining the base of nothingness....'"

339. The Base of Neither-Perception-Nor-Nonperception (Neva-sanna-nasann-ayatana sans. Naiv-sangya-nasangya-ayatana)
At Savatthi.... The Venerable Ananda saw the Venerable

Sariputta coming in the distance....

"Here, friend, by completely transcending the base of nothingness,

I entered and dwelt in the base of neither-perception-nor-nonperception.

Yet, friend, it did not occur to me, 'I am attaining

the base of neither-perception-nor-nonperception....'"

340. The Attainment of Cessation (Nirodha-samapatti sans. Nirodha-sam-prapti)
At Savatthi.... The Venerable Ananda saw the Venerable

Sariputta coming in the distance....

"Here, friend, by completely transcending the base of

neither-perception-nor-nonperception, I entered and dwelt in the

cessation of perception and feeling. Yet, friend, it did not occur to me,

'I am attaining the cessation of perception and feeling,' or 'I have

attained the cessation of perception and feeling,' or 'I have

emerged from the cessation of perception and feeling.'"

"It must be because I-making, mine-making, and the underlying

tendency to conceit have been thoroughly uprooted in the

Venerable Sariputta for a long time that such thoughts did not

occur to him."

341. Sucimukhi
On one occasion the Venerable Sariputta was dwelling at Rajagaha

in the Bamboo Grove, the Squirrel Sanctuary. Then, in the

morning, the Venerable Sariputta dressed and, taking bowl and

robe, entered Rajagaha for alms. Then, when he had walked for

alms on continuous alms round in Rajagaha, 277 he ate that almsfood

leaning against a certain wall.

Then the female wanderer Sucimukhi approached the

Venerable Sariputta and said to him: "Ascetic, do you eat facing

downwards?" 278

"I don't eat facing downwards, sister."

"Then, ascetic, do you eat facing upwards?"

"I don't eat facing upwards, sister."

"Then, ascetic, do you eat facing the [four] quarters?" 279

"I don't eat facing the [four] quarters, sister."

"Then, ascetic, do you eat facing the intermediate directions?"

"I don't eat facing the intermediate directions, sister."

"When you are asked, 'Ascetic, do you eat facing downwards?'

... 'Do you eat facing the intermediate directions?' you

reply, 'I don't eat thus, sister.' How then do you eat, ascetic?"

"Sister, those ascetics and brahmins who earn their living by

the debased art of geomancy 280 — a wrong means of livelihood

-these are called ascetics and brahmins who eat facing

downwards. Those ascetics and brahmins who earn their living by the

debased art of astrology 281 — a wrong means of livelihood — these

are called ascetics and brahmins who eat facing upwards. Those

ascetics and brahmins who earn their living by undertaking to go

on errands and run messages 282 — a wrong means of livelihood —

these are called ascetics and brahmins who eat facing the [four]

quarters. Those ascetics and brahmins who earn their living by

the debased art of palmistry 283 — a wrong means of livelihood —

these are called ascetics and brahmins who eat facing the intermediate directions.

"Sister, I do not earn my living by such wrong means of livelihood as the debased art of geomancy, or the debased art of astrology, or by undertaking to go on errands and run messages, or by

the debased art of palmistry. I seek almsfood righteously and,

having sought it, I eat my almsfood righteously." [240]

Then the female wanderer Sucimukhi went from street to street

and from square to square in Rajagaha announcing: "The ascetics

following the Sakyan son eat righteous food; they eat blameless

food. Give almsfood to the ascetics following the Sakyan son."

Chapter 8. Connected Discourses on Nagas (Nagasamyutta)
( This chapter is about non-human beings called Nagas, invisible to humans, that dwell in west direction, as mentioned in Atanatiya Sutta of Dighanikaya)

342. Simple Version (Suddhika sans. Shuddhi)
At Savatthi. "Bhikkhus, there are these four modes of generation

of nagas. 284 What four? Nagas born from eggs, nagas born from

the womb, nagas born from moisture, nagas of spontaneous

birth. These are the four modes of generation of nagas."

343. Superior (Panitatara)
At Savatthi. "Bhikkhus, there are these four modes of generation

of nagas....

"Therein, bhikkhus, nagas born from the womb, from moisture,

and born spontaneously are superior to nagas born from

eggs. Nagas born from moisture and born spontaneously are

superior to nagas born from eggs and from the womb. Nagas

born spontaneously are superior to nagas born from eggs, from

the womb, and from moisture.

"These, bhikkhus, are the four modes of generation of nagas."

344. The Uposatha (1)
At Savatthi. Then a certain bhikkhu approached the Lord (Buddha),

paid homage to him, sat down to one side, and said to him:

"Venerable sir, what is the cause and reason why some egg-born

nagas here observe the Uposatha and relinquish [concern for]

their bodies?" 285

"Here, bhikkhus, some egg-born nagas think thus: 'In the past

we acted ambivalently in body, speech, and mind. 286 Having

done so, with the breakup of the body, after death, we were

reborn in the company of egg-born nagas. If today we practise

good conduct of body, speech, and mind, then with the breakup

of the body, after death, we shall be reborn in a happy destination,

in a heavenly world. Come now, let us practise good conduct

of body, speech, and mind.'

"This, bhikkhu, is the cause and reason why some egg-born

nagas here observe the Uposatha and relinquish [concern for]

their bodies." [242]

345-347. The Uposatha (2-4)
(The same is repeated for the other three types of nagas.)

348. He Has Heard (1) (Suta sans. Shruta)
At Savatthi. . . . Sitting to one side, that bhikkhu said to the Blessed

One: "Venerable sir, what is the cause and reason why someone

here, with the breakup of the body, after death, is reborn in the

company of egg-born nagas?"

"Here, bhikkhu, someone acts ambivalently in body, speech,

and mind. He has heard: 'Egg-born nagas are long-lived, beautiful,

and abound in happiness.' He thinks: 'Oh, with the breakup

of the body, after death, may I be reborn in the company of egg-born

born nagas!' Then, with the breakup of the body, after death, he

is reborn in the company of egg-born nagas.

"This, bhikkhus, is the cause and reason why someone here,

with the breakup of the body, after death, is reborn in the

company of egg-born nagas."

349-351. He Has Heard (2-4) (Suta sans. Shruta)
(These three suttas repeat the same for the other three types of nagas.)

[244]

352-361. With the Support of Giving (1) (Andaja-dan-upakara)
Sitting to one side, that bhikkhu said to the Lord (Buddha):

"Venerable sir, what is the cause and reason why [245] someone

here, with the breakup of the body, after death, is reborn in the

company of egg-born nagas?"

"Here, bhikkhu, someone acts ambivalently in body, speech,

and mind. He has heard: 'Egg-born nagas are long-lived, beautiful,

and abound in happiness.' He thinks: 'Oh, with the breakup

of the body, after death, may I be reborn in the company of egg-born

nagas!' He gives food.... He gives drink.... He gives clothing

... He gives a vehicle.... He gives a garland.... He gives a

fragrance.... He gives an unguent.... He gives a bed.... He gives a

dwelling.... He gives a lamp. 287 Then, with the breakup of the

body, after death, he is reborn in the company of egg-born nagas.

"This, bhikkhus, is the cause and reason why someone here,

with the breakup of the body, after death, is reborn in the company

of egg-born nagas."

362-391. With the Support of Giving (2-4) (Jalabujadi-dan-upakara)
(These three decads each repeat the preceding decad for the other three

types of nagas.)

Chapter 9. Connected Discourses on Supannas (Supannasamyutta)
( This chapter is about non-human beings called Supannas, invisible to humans)

392. Simple Version (Suddhika sans. Shuddhi)
At Savatthi. "Bhikkhus, there are these four modes of generation

of supannas. What four? Supaianas born from eggs, supannas

born from the womb, supannas born from moisture, supannas of

spontaneous birth. These are the four modes of generation of

supannas."

393. They Carry Off (Haranti)
At Savatthi. "Bhikkhus, there are these four modes of generation

of supannas....

"Therein, bhikkhus, egg-born supannas carry off only nagas

that are egg-born, not those that are womb-born, moisture-born,

or spontaneously born. 288 Womb-born supannas carry off nagas

that are egg-born and womb-born, but not those that are mois-ture-born

or spontaneously born. Moisture-born supannas carry

off nagas that are egg-born, womb-born, and moisture-born, but

not those that are spontaneously born. Spontaneously born

supannas carry off nagas that are egg-born, womb-born, mois-ture-born,

and spontaneously born.

"These, bhikkhus, are the four modes of generation of supannas."

394. Ambivalent (1) (Dvayakari sans. Dvandvya-kari)
At Savatthi. ... Sitting to one side, that bhikkhu said to the Blessed

One: "Venerable sir, what is the cause and reason why someone

here, with the breakup of the body, after death, is reborn in the

company of egg-born supannas?"

“Here, bhikkhu, someone acts ambivalently in body, speech,

and mind. He has heard: 'Egg-born supannas are long-lived,

beautiful, and abound in happiness', He thinks: 'Oh, with the

breakup of the body, after death, may I be reborn in the company

of egg-born supannas!' Then, with the breakup of the body, after

death, he is reborn in the company of egg-born supannas.

“This, bhikkhus, is the cause and reason why someone here,

with the breakup of the body, after death, is reborn in the

company of egg-born supannas."

395-397 Ambivalent
(As in previous, the same is repeated for the other three types of supannas.)

398-407. With the Support of Giving (1) (Andaja-dan-upakara)
Sitting to one side, that bhikkhu said to the Lord (Buddha):

"Venerable sir, what is the cause and reason why someone here,

with the breakup of the body, after death, is reborn in the

company of egg-born supannas?"

"Here, bhikkhu, someone acts ambivalently in body, speech,

and mind. He has heard: 'Egg-born supannas are long-lived,

beautiful, and abound in happiness.' He thinks: 'Oh, with the

breakup of the body, after death, may I be reborn in the company

of egg-born supannas!' He gives food.... He gives drink.... He

gives clothing.... He gives a vehicle.... He gives a garland.... He

gives a fragrance .... He gives an unguent. . .. He gives a bed .... He

gives a dwelling. . . . He gives a lamp. Then, with the breakup of

the body, after death, he is reborn in the company of egg-born

supannas.

"This, bhikkhus, is the cause and reason why someone here,

with the breakup of the body, after death, is reborn in the

company of egg-born supannas."

408-437. With the Support of Giving (Jalabujadi-dan-upakara)
(These three decads each repeat the preceding one for the other three

types of supannas.)

Chapter 10. Connected Discourses on Gandhabbas (Gandhabbasamyutta sans. Gandharva-sanyukt)
( This chapter is about non-human beings called Gandhabbas, invisible to humans, that dwell in east direction, as mentioned in Atanatiya Sutta of Dighanikaya)

438. Simple Version (Suddhika sans. Shuddhi)
At Savatthi. [250] "Bhikkhus, I will teach you about the devas of

the gandhabba order. Listen to that. . ..

"And what, bhikkhus, are the devas of the gandhabba order?

There are, bhikkhus, devas dwelling in fragrant roots, 289 devas

dwelling in fragrant heartwood, devas dwelling in fragrant softwood,

devas dwelling in fragrant bark, devas dwelling in fragrant

shoots, devas dwelling in fragrant leaves, devas dwelling

in fragrant flowers, devas dwelling in fragrant fruits, devas

dwelling in fragrant sap, and devas dwelling in fragrant scents.

"These, bhikkhus, are called the devas of the gandhabba order."

439. Good Conduct (Sucarita sans. Sucaritra)
At Savatthi. . .. Sitting to one side, that bhikkhu said to the Blessed

One: "Venerable sir, what is the cause and reason why someone

here, with the breakup of the body, after death, is reborn in the

company of the devas of the gandhabba order?"

"Here, bhikkhu, someone practises good conduct of body,

speech, and mind. 290 He has heard: 'The devas of the gandhabba

order are long-lived, beautiful, and abound in happiness.' He

thinks: 'Oh, with the breakup of the body, after death, may I be

reborn in the company of the devas of the gandhabba order!'

Then, with the breakup of the body, after death, he is reborn in

the company of the devas of the gandhabba order.

"This, bhikkhus, is the cause and reason why someone here,

with the breakup of the body, after death, is reborn in the

company of the devas of the gandhabba order."

440. Giver (1) (Mula-gandha-data)
At Savatthi.... Sitting to one side, that bhikkhu [251] said to the

Lord (Buddha): “Venerable sir, what is the cause and reason why

someone here, with the breakup of the body, after death, is

reborn in the company of the devas who dwell in fragrant roots?"

"Here, bhikkhu, someone practises good conduct of body,

speech, and mind. He has heard: The devas who dwell in

fragrant roots are long-lived, beautiful, and abound in happiness.'

He thinks: 'Oh, with the breakup of the body, after death, may I

be reborn in the company of the devas who dwell in fragrant

roots!' He becomes a giver of fragrant roots. Then, with the

breakup of the body, after death, he is reborn in the company of

the devas who dwell in fragrant roots.

"This, bhikkhus, is the cause and reason why someone here,

with the breakup of the body, after death, is reborn in the

company of the devas who dwell in fragrant roots."

441-449. Giver (Sara-gandhadi-data)
( The same paradigm is repeated for each of the other groups of

gandhabbas — those who dwell in fragrant heartwood, etc. — as enumerated

in 440, each the giver of the corresponding type of gift.)

450-459. With the Support of Giving (1) (Mula-gandha-dan-upakara)
At Savatthi .... Sitting to one side, that bhikkhu said to the Blessed

One: "Venerable sir, what is the cause and reason why someone

here, with the breakup of the body, after death, is reborn in the

company of the devas who dwell in fragrant roots?"

"Here, bhikkhu, someone practises good conduct of body,

speech, and mind. He has heard: 'The devas who dwell in

fragrant roots are long-lived, beautiful, and abound in happiness.'

"He thinks: 'Oh, with the breakup of the body, after death, may

I be reborn in the company of the devas who dwell in fragrant

roots!' He gives food. ... He gives drink. ... He gives clothing. . . . He

gives a vehicle. ... He gives a garland .... He gives a fragrance. . . . He

gives an unguent.... He gives a bed.... He gives a dwelling.... He

gives a lamp. Then, with the breakup of the body, after death, he

is reborn in the company of the devas who dwell in fragrant roots.

"This, bhikkhus, is the cause and reason why someone here,

with the breakup of the body, after death, is reborn in the

company of the devas who dwell in fragrant roots."

460-549. With the Support of Giving (2) (Sara-gandhadi-dan-upakara)
(Repeat the paradigm as above for each of the other types of

gandhabbas, those who dwell in fragrant heartwood, etc.)

Chapter 11. Connected Discourses on Cloud Devas (Valahakasamyutta)
(About Invisible realm of devas of clouds)

550. Simple Version (Suddhika sans. Shuddhi)
At Savatthi. "Bhikkhus, I will teach you about the devas of the

cloud-dwelling order. Listen to that. ...

"And what, bhikkhus, are the devas of the cloud-dwelling

order? 291 There are, bhikkhus, cool-cloud devas, warm-cloud

devas, storm-cloud devas, wind-cloud devas, and rain-cloud

devas.

"These, bhikkhus, are called the devas of the cloud-dwelling

order."

551. Good Conduct (Sucarita sans. Sucaritra)
(Similar to 439 ,concerning rebirth in the company of the devas of the cloud-dwelling order.)

552-561. With the Support of Giving (1) (Sita-valahaka-dan-upakara)
(Similar to 440, concerning rebirth in the company of the cool-cloud devas.) 292

562-601. With the Support of Giving (2) (Unha-valahaka-dan-upakara sans. Ushna-)
(These suttas repeat the paradigm as in previous, in regard to rebirth among the other

types of cloud-dwelling devas.)

602. Cool-Cloud Devas (Sita-valahaka)
At Savatthi .... Sitting to one side, that bhikkhu said to the Lord (Buddha) :

"Venerable sir, what is the cause and reason why it some-times becomes cool?"

"There are, bhikkhu, what are called cool-cloud devas. When it

occurs to them, 'Let us revel in our own kind of delight 293 then,

in accordance with their wish, it becomes cool. This, bhikkhu, is

the cause and reason why it sometimes becomes cool."

603. Warm-Cloud Devas (Unha-valahaka sans. Ushna-)
... "Venerable sir, what is the cause and reason why it sometimes

becomes warm?"

"There are, bhikkhu, what are called warm-cloud devas. When

it occurs to them, 'Let us revel in our own kind of delight,' then,

in accordance with their wish, it becomes warm. This, bhikkhu,

is the cause and reason why it sometimes becomes warm."

604. Storm-Cloud Devas (Abbha-valahaka)
... "Venerable sir, what is the cause and reason why it sometimes

becomes stormy?"

"There are, bhikkhu, what are called storm-cloud devas. When

it occurs to them, 'Let us revel in our own kind of delight,' then,

in accordance with their wish, it becomes stormy. This, bhikkhu,

is the cause and reason why it sometimes becomes stormy."

605. Wind-Cloud Devas (Vata-valahaka)
... "Venerable sir, what is the cause and reason why it sometimes

becomes windy?"

"There are, bhikkhu, what are called wind-cloud devas.

When it occurs to them, 'Let us revel in our own kind of delight,'

then, in accordance with their wish, it becomes windy. This,

bhikkhu, is the cause and reason why it sometimes becomes

windy."

606. Rain-Cloud Devas (Vassa-valahaka sans. Varsha-)
... "Venerable sir, what is the cause and reason why it sometimes

rains?"

"There are, bhikkhu, what are called rain-cloud devas. When it

occurs to them, 'Let us revel in our own kind of delight,' then, in

accordance with their wish, it rains. This, bhikkhu, is the cause

and reason why it sometimes rains."

607. Because of Not Knowing Form(1) (Rupa-annana sans. Rupa-agyan)
At Savatthi. Then the wanderer Vacchagotta approached the

Lord (Buddha) and exchanged greetings with him. 294 When they

had concluded their greetings and cordial talk, he sat down to

one side and said to him:

"Master Gotama, what is the cause and reason why these various

speculative views arise in the world: 'The world is eternal' or

'The world is not eternal'; or 'The world is finite' or 'The world is

infinite'; or 'The soul and the body are the same' or 'The soul is

one thing, the body is another'; or 'The Tathagata exists after

death', or 'The Tathagata does not exist after death,' or 'The

Tathagata both exists and does not exist after death,' or 'The

Tathagata neither exists nor does not exist after death'?"

"It is, Vaccha, because of not knowing form, its origin, its

cessation, and the way leading to its cessation that those various

speculative views arise in the world: 'The world is eternal' ... or

'The Tathagata neither exists nor does not exist after death.' This,

Vaccha, is the cause and reason why those various speculative

views arise in the world." 295

608. Because of Not Knowing Sensation (2) (Vedana-annana sans. Vedana-agyan)
At Savatthi. . ..

"It is, Vaccha, because of not knowing feeling, its origin, its cescessation, and the way leading to its cessation that those various

speculative views arise in the world: 'The world is eternal' ... or

'The Tathagata neither exists nor does not exist after death.' This,

Vaccha, is the cause and reason why those various speculative

views arise in the world."

609. Because of Not Knowing Perception (3) (Sanna-annana sans. Sangya-agyan)
... "It is, Vaccha, because of not knowing perception, its origin,

its cessation, and the way leading to its cessation that those

various speculative views arise in the world...."

610. Because of Not Knowing Sankharas (4) (Sankhara-Annana sans. Sanskar-agyan)
... "It is, Vaccha, because of not knowing volitional formations,

their origin, their cessation, and the way leading to their cessation

that those various speculative views arise in the world...."

611. Because of Not Knowing consciousness(5) (Vinnana-annana sans. Vigyan-agyan)
... "It is, Vaccha, because of not knowing consciousness, its

origin, its cessation, and the way leading to its cessation that

those various speculative views arise in the world...."

612-616 Because of Not Seeing Forms etc. (Rupa-adassanadi sans. Rup-adarshan-adi)
... "It is, Vaccha, because of not seeing form ... feeling ...

perception. . . volitional formations. . . consciousness, its origin, its

cessation, and the way leading to its cessation that those various

speculative views arise in the world...." 296

617- 621. Because of Not Breaking Through Forms etc. (Rupa-anabhisamayadi)
... "It is, Vaccha, because of not breaking through to form ... feeling

... perception ... volitional formations ... consciousness, its

origin, its cessation, and the way leading to its cessation that

those various speculative views arise in the world...."

622-626. Because of Not Comprehending Forms etc. (Rupa-ananubodhadi)
(Similar to previous, but read “ not comprehending form," etc.)

627-631. Because of Not Penetrating Forms etc. (Rupa-appativedhadi)
(Similar to previous, but read “ not penetrating form," etc.)

632-636. Because of Not Discerning Forms etc. (Rupa-asallakkhanadi)
(Similar to previous, but read “ not Discerning form," etc.)

637-641. Because of Not Discriminating Forms etc. (Rupa-anupalakkhanadi)
(Similar to previous, but read “ not Discriminating form," etc.)

642-646. Because of Not Differentiating Forms etc. (Rupa-appaccupalakkhanadi)
(Similar to previous, but read “ not Differentiating form," etc.)

647-651. Because of Not Examining Forms etc. (Rupa-asamapekkhanadi)
(Similar to previous, but read “ not Examining form," etc.)

652-656. Because of Not Closely Examining Forms etc. (Rupa-appaccupekkhanadi)
(Similar to previous, but read “ not Closely Examining form," etc.)

657-661. Because of Not Directly Cognizing Forms etc. (Rupa-appaccakkhakammadi)
... "It is, Vaccha, because of not directly cognizing form ... feeling

... perception ... volitional formations ... consciousness, its

origin, its cessation, and the way leading to its cessation that

those various speculative views arise in the world: 'The

world is eternal' ... or 'The Tathagata neither exists nor does not

exist after death', This, Vaccha, is the cause and reason why those

various speculative views arise in the world: 'The world is eternal'

or 'The world is not eternal'; or 'The world is finite' or 'The

world is infinite'; or 'The soul and the body are the same' or 'The

soul is one thing, the body is another'; or 'The Tathagata exists

after death,' or 'The Tathagata does not exist after death,' or 'The

Tathagata both exists and does not exist after death,' or 'The

Tathagata neither exists nor does not exist after death."

662. Samadhi based Attainment (Samadhi-mulaka-samapatti sans. Samadhi-mulak-samprapti)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in concentration

regarding concentration but not skilled in attainments of

concentration (of various divine states). 298

"Here a meditator is skilled in attainment regarding concentration

but not skilled in concentration regarding concentration.

"Here a meditator is skilled neither in concentration regarding

concentration nor in attainment regarding concentration.

"Here a meditator is skilled both in concentration regarding

concentration and in attainment regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in

concentration regarding concentration and in attainment regarding

concentration is the chief, the best, the foremost, the highest, the

most excellent of these four kinds of meditators.

"Just as, bhikkhus, from a cow comes milk, from milk comes

cream, from cream comes butter, from butter comes ghee, and

from ghee comes cream-of-ghee, 299 which is reckoned the best of

all these, so too the meditator who is skilled both in concentration

regarding concentration and in attainment regarding

concentration is the chief, the best, the foremost, the highest, the

most excellent of these four kinds of meditators."

663. Samadhi based Maintenance(Samadhi-mulaka-thiti sans. Samadhi-mulak-sthiti)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in concentration

regarding concentration but not skilled in maintaining (long)

concentration. 300

"Here a meditator is skilled in maintenance regarding concentration

but not skilled in concentration regarding concentration.

"Here a meditator is skilled neither in concentration nor in

maintenance regarding concentration.

"Here a meditator is skilled both in concentration and in

maintenance regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in

concentration and in maintenance regarding concentration is

the chief, the best, the foremost, the supreme, the most excellent

of these four kinds of meditators.

"Just as, bhikkhus, from a cow comes milk, from milk comes

cream, from cream comes butter, from butter comes ghee, and

from ghee comes cream-of-ghee, which is reckoned the best of

all these, so too the meditator who is skilled both in concentration

regarding concentration and in maintenance regarding

concentration is the chief, the best, the foremost, the highest, the

most excellent of these four kinds of meditators."

664. Samadhi based Emergence(Samadhi-mulaka-vutthana)
Note : 301

At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in concentration

regarding concentration but not skilled in emergence from

concentration (of control on emerging from).

"Here a meditator is skilled in emergence regarding concentration

but not skilled in concentration regarding concentration.

"Here a meditator is skilled neither in concentration nor in

emergence regarding concentration.

"Here a meditator is skilled both in concentration and in

emergence regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in

concentration and in emergence regarding concentration is

the chief, the best, the foremost, the supreme, the most excellent

of these four kinds of meditators.

"Just as, bhikkhus, from a cow comes milk, from milk comes

cream, from cream comes butter, from butter comes ghee, and

from ghee comes cream-of-ghee, which is reckoned the best of

all these, so too the meditator who is skilled both in concentration

regarding concentration and in emergence regarding

concentration is the chief, the best, the foremost, the highest, the

most excellent of these four kinds of meditators."

665. Samadhi based Pliancy(Samadhi-mulaka-kallita)
Note : 302

At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in concentration

regarding concentration but not skilled in pliancy in

concentration (to move from one divine state to another & also quickly).

"Here a meditator is skilled in pliancy regarding concentration

but not skilled in concentration regarding concentration.

"Here a meditator is skilled neither in concentration nor in

pliancy regarding concentration.

"Here a meditator is skilled both in concentration and in

pliancy regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in

concentration and in pliancy regarding concentration is

the chief, the best, the foremost, the supreme, the most excellent

of these four kinds of meditators.

"Just as, bhikkhus, from a cow comes milk, from milk comes

cream, from cream comes butter, from butter comes ghee, and

from ghee comes cream-of-ghee, which is reckoned the best of

all these, so too the meditator who is skilled both in concentration

regarding concentration and in pliancy regarding

concentration is the chief, the best, the foremost, the highest, the

most excellent of these four kinds of meditators."

666. Samadhi based Object(Samadhi-mulaka-arammana)
(Note:303)

At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in concentration

regarding concentration but not skilled in object of

concentration (object of focus, on what).

"Here a meditator is skilled in object regarding concentration

but not skilled in concentration regarding concentration.

"Here a meditator is skilled neither in concentration nor in

object regarding concentration.

"Here a meditator is skilled both in concentration and in

object regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in

concentration and in object regarding concentration is

the chief, the best, the foremost, the supreme, the most excellent

of these four kinds of meditators.

"Just as, bhikkhus, from a cow comes milk, from milk comes

cream, from cream comes butter, from butter comes ghee, and

from ghee comes cream-of-ghee, which is reckoned the best of

all these, so too the meditator who is skilled both in concentration

regarding concentration and in object regarding

concentration is the chief, the best, the foremost, the highest, the

most excellent of these four kinds of meditators."

667. Samadhi based Range (Samadhi-mulaka-gocara)
(Note : 304)

At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in concentration

regarding concentration but not skilled in range of

concentration (narrow or vast, from within body to infinity of universe).

"Here a meditator is skilled in range regarding concentration

but not skilled in concentration regarding concentration.

"Here a meditator is skilled neither in concentration nor in

range regarding concentration.

"Here a meditator is skilled both in concentration and in

range regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in

concentration and in range regarding concentration is

the chief, the best, the foremost, the supreme, the most excellent

of these four kinds of meditators.

"Just as, bhikkhus, from a cow comes milk, from milk comes

cream, from cream comes butter, from butter comes ghee, and

from ghee comes cream-of-ghee, which is reckoned the best of

all these, so too the meditator who is skilled both in concentration

regarding concentration and in range regarding

concentration is the chief, the best, the foremost, the highest, the

most excellent of these four kinds of meditators."

668. Samadhi based Resolution(Samadhi-mulaka-abhinihara)
(Note: 305 )

At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in concentration

regarding concentration but not skilled in resolution of

concentration.

"Here a meditator is skilled in resolution regarding concentration

but not skilled in concentration regarding concentration.

"Here a meditator is skilled neither in concentration nor in

resolution regarding concentration.

"Here a meditator is skilled both in concentration and in

resolution regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in

concentration and in resolution regarding concentration is

the chief, the best, the foremost, the supreme, the most excellent

of these four kinds of meditators.

"Just as, bhikkhus, from a cow comes milk, from milk comes

cream, from cream comes butter, from butter comes ghee, and

from ghee comes cream-of-ghee, which is reckoned the best of

all these, so too the meditator who is skilled both in concentration

regarding concentration and in resolution regarding

concentration is the chief, the best, the foremost, the highest, the

most excellent of these four kinds of meditators."

669. Samadhi based Thoroughness(Samadhi-mulaka-sakkaccakari)
(Note :306)

At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in concentration

regarding concentration but not skilled in thoroughness of

concentration (of intensity & completeness).

"Here a meditator is skilled in thoroughness regarding concentration

but not skilled in concentration regarding concentration.

"Here a meditator is skilled neither in concentration nor in

thoroughness regarding concentration.

"Here a meditator is skilled both in concentration and in

thoroughness regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in

concentration and in thoroughness regarding concentration is

the chief, the best, the foremost, the supreme, the most excellent

of these four kinds of meditators.

"Just as, bhikkhus, from a cow comes milk, from milk comes

cream, from cream comes butter, from butter comes ghee, and

from ghee comes cream-of-ghee, which is reckoned the best of

all these, so too the meditator who is skilled both in concentration

regarding concentration and in thoroughness regarding

concentration is the chief, the best, the foremost, the highest, the

most excellent of these four kinds of meditators."

670. Samadhi based Persistence(Samadhi-mulaka-sataccakari)
(Note : 307)

At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in concentration

regarding concentration but not persistent in concentration

(regularly, repeatedly or periodically attaining).

"Here a meditator is skilled in persistence regarding concentration

but not skilled in concentration regarding concentration.

"Here a meditator is skilled neither in concentration nor in

persistence regarding concentration.

"Here a meditator is skilled both in concentration and in

persistence regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in

concentration and in persistence regarding concentration is

the chief, the best, the foremost, the supreme, the most excellent

of these four kinds of meditators.

"Just as, bhikkhus, from a cow comes milk, from milk comes

cream, from cream comes butter, from butter comes ghee, and

from ghee comes cream-of-ghee, which is reckoned the best of

all these, so too the meditator who is skilled both in concentration

regarding concentration and in persistence regarding

concentration is the chief, the best, the foremost, the highest, the

most excellent of these four kinds of meditators."

671. Samadhi based Suitability(Samadhi-mulaka-sappayakari)
(Note : 308)

At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in concentration

regarding concentration but not suitability of concentration

(suitable or unsuitable state regarding cessation/nirvana).

"Here a meditator is skilled in suitability regarding concentration

but not skilled in concentration regarding concentration.

"Here a meditator is skilled neither in concentration nor in

suitability regarding concentration.

"Here a meditator is skilled both in concentration and in

suitability regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in

concentration and in suitability regarding concentration is

the chief, the best, the foremost, the supreme, the most excellent

of these four kinds of meditators.

"Just as, bhikkhus, from a cow comes milk, from milk comes

cream, from cream comes butter, from butter comes ghee, and

from ghee comes cream-of-ghee, which is reckoned the best of

all these, so too the meditator who is skilled both in concentration

regarding concentration and in suitability regarding

concentration is the chief, the best, the foremost, the highest, the

most excellent of these four kinds of meditators."

672. Attainment based Maintenance(Samapatti-mulaka-thiti)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in attainment regarding

concentration but not skilled in maintenance regarding concentration.

"Here a meditator is skilled in maintenance regarding concentration

but not skilled in attainment regarding concentration.

"Here a meditator is skilled neither in attainment nor in

maintenance regarding concentration.

"Here a meditator is skilled both in attainment and in maintenance

regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in attainment

and in maintenance regarding concentration is the chief,

the best, the foremost, the highest, the most excellent of these

four kinds of meditators.

"Just as, bhikkhus, from a cow comes milk . . . and from ghee

comes cream-of-ghee, which is reckoned the best of all these, so

too the meditator who is skilled both in attainment and in maintenance

regarding concentration ... is the most excellent of these

four kinds of meditators."

673. Attainment based Emergence(Samapatti-mulaka-vutthana)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in attainment regarding

concentration but not skilled in emergence from concentration.

"Here a meditator is skilled in emergence regarding concentration

but not skilled in attainment regarding concentration.

"Here a meditator is skilled neither in attainment nor in

emergence regarding concentration.

"Here a meditator is skilled both in attainment and in emergence

regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in attainment

and in emergence regarding concentration is the chief,

the best, the foremost, the highest, the most excellent of these

four kinds of meditators.

"Just as, bhikkhus, from a cow comes milk . . . and from ghee

comes cream-of-ghee, which is reckoned the best of all these, so

too the meditator who is skilled both in attainment and in emergence

regarding concentration ... is the most excellent of these

four kinds of meditators."

674. Attainment based Pliancy(Samapatti-mulaka-kallita)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in attainment regarding

concentration but not skilled in pliancy in concentration.

"Here a meditator is skilled in pliancy regarding concentration

but not skilled in attainment regarding concentration.

"Here a meditator is skilled neither in attainment nor in

pliancy regarding concentration.

"Here a meditator is skilled both in attainment and in pliancy

regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in attainment

and in pliancy regarding concentration is the chief,

the best, the foremost, the highest, the most excellent of these

four kinds of meditators.

"Just as, bhikkhus, from a cow comes milk . . . and from ghee

comes cream-of-ghee, which is reckoned the best of all these, so

too the meditator who is skilled both in attainment and in pliancy

regarding concentration ... is the most excellent of these

four kinds of meditators."

675. Attainment based Object(Samapatti-mulaka-Arammana)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in attainment regarding

concentration but not skilled in object of concentration.

"Here a meditator is skilled in object regarding concentration

but not skilled in attainment regarding concentration.

"Here a meditator is skilled neither in attainment nor in

object regarding concentration.

"Here a meditator is skilled both in attainment and in object

regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in attainment

and in object regarding concentration is the chief,

the best, the foremost, the highest, the most excellent of these

four kinds of meditators.

"Just as, bhikkhus, from a cow comes milk . . . and from ghee

comes cream-of-ghee, which is reckoned the best of all these, so

too the meditator who is skilled both in attainment and in object

regarding concentration ... is the most excellent of these

four kinds of meditators."

676. Attainment based Range(Samapatti-mulaka-gocara)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in attainment regarding

concentration but not skilled in range of concentration.

"Here a meditator is skilled in range regarding concentration

but not skilled in attainment regarding concentration.

"Here a meditator is skilled neither in attainment nor in

range regarding concentration.

"Here a meditator is skilled both in attainment and in range

regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in attainment

and in range regarding concentration is the chief,

the best, the foremost, the highest, the most excellent of these

four kinds of meditators.

"Just as, bhikkhus, from a cow comes milk . . . and from ghee

comes cream-of-ghee, which is reckoned the best of all these, so

too the meditator who is skilled both in attainment and in range

regarding concentration ... is the most excellent of these

four kinds of meditators."

677. Attainment based Resolution(Samapatti-mulaka-abhinihara)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in attainment regarding

concentration but not skilled in resolution of concentration.

"Here a meditator is skilled in resolution regarding concentration

but not skilled in attainment regarding concentration.

"Here a meditator is skilled neither in attainment nor in

resolution regarding concentration.

"Here a meditator is skilled both in attainment and in resolution

regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in attainment

and in resolution regarding concentration is the chief,

the best, the foremost, the highest, the most excellent of these

four kinds of meditators.

"Just as, bhikkhus, from a cow comes milk . . . and from ghee

comes cream-of-ghee, which is reckoned the best of all these, so

too the meditator who is skilled both in attainment and in resolution

regarding concentration ... is the most excellent of these

four kinds of meditators."

678. Attainment based Thoroughness(Samapatti-mulaka-sakkaccaka)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in attainment regarding

concentration but not skilled in thoroughness of concentration.

"Here a meditator is skilled in thoroughness regarding concentration

but not skilled in attainment regarding concentration.

"Here a meditator is skilled neither in attainment nor in

thoroughness regarding concentration.

"Here a meditator is skilled both in attainment and in thoroughness

regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in attainment

and in thoroughness regarding concentration is the chief,

the best, the foremost, the highest, the most excellent of these

four kinds of meditators.

"Just as, bhikkhus, from a cow comes milk . . . and from ghee

comes cream-of-ghee, which is reckoned the best of all these, so

too the meditator who is skilled both in attainment and in thoroughness

regarding concentration ... is the most excellent of these

four kinds of meditators."

679. Attainment based Persistence(Samapatti-mulaka-sataccaka)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in attainment regarding

concentration but not skilled in persistence of concentration.

"Here a meditator is skilled in persistence regarding concentration

but not skilled in attainment regarding concentration.

"Here a meditator is skilled neither in attainment nor in

persistence regarding concentration.

"Here a meditator is skilled both in attainment and in persistence

regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in attainment

and in persistence regarding concentration is the chief,

the best, the foremost, the highest, the most excellent of these

four kinds of meditators.

"Just as, bhikkhus, from a cow comes milk . . . and from ghee

comes cream-of-ghee, which is reckoned the best of all these, so

too the meditator who is skilled both in attainment and in persistence

regarding concentration ... is the most excellent of these

four kinds of meditators."

680. Attainment based Suitability(Samapatti-mulaka-sappayakari)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in attainment regarding

concentration but not skilled in suitability of concentration.

"Here a meditator is skilled in suitability regarding concentration

but not skilled in attainment regarding concentration.

"Here a meditator is skilled neither in attainment nor in

suitability regarding concentration.

"Here a meditator is skilled both in attainment and in suitability

regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in attainment

and in suitability regarding concentration is the chief,

the best, the foremost, the highest, the most excellent of these

four kinds of meditators.

"Just as, bhikkhus, from a cow comes milk . . . and from ghee

comes cream-of-ghee, which is reckoned the best of all these, so

too the meditator who is skilled both in attainment and in suitability

regarding concentration ... is the most excellent of these

four kinds of meditators."

681. Maintenance based Emergence(Thiti-mulaka-vutthana)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in maintenance regarding

concentration but not skilled in emergence from concentration.

"Here a meditator is skilled in emergence regarding concentration

but not skilled in maintenance regarding concentration.

"Here a meditator is skilled neither in maintenance nor in

emergence regarding concentration.

"Here a meditator is skilled both in maintenance and in

emergence regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in

maintenance and in emergence regarding concentration is the

chief ... the most excellent of these four kinds of meditators."

682. Maintenance based Pliancy, Etc. (Thiti-mulaka-kallita)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in maintenance regarding

concentration but not skilled in pliancy from concentration.

"Here a meditator is skilled in pliancy regarding concentration

but not skilled in maintenance regarding concentration.

"Here a meditator is skilled neither in maintenance nor in

pliancy regarding concentration.

"Here a meditator is skilled both in maintenance and in

pliancy regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in

maintenance and in pliancy regarding concentration is the

chief ... the most excellent of these four kinds of meditators."

683. Maintenance based Object, Etc. (Thiti-mulaka-arammana)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in maintenance regarding

concentration but not skilled in object of concentration.

"Here a meditator is skilled in object regarding concentration

but not skilled in maintenance regarding concentration.

"Here a meditator is skilled neither in maintenance nor in

object regarding concentration.

"Here a meditator is skilled both in maintenance and in

object regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in

maintenance and in object regarding concentration is the

chief ... the most excellent of these four kinds of meditators."

684. Maintenance based Range, Etc. (Thiti-mulaka-gocara)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in maintenance regarding

concentration but not skilled in range from concentration.

"Here a meditator is skilled in range regarding concentration

but not skilled in maintenance regarding concentration.

"Here a meditator is skilled neither in maintenance nor in

range regarding concentration.

"Here a meditator is skilled both in maintenance and in

range regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in

maintenance and in range regarding concentration is the

chief ... the most excellent of these four kinds of meditators."

685. Maintenance based Resolution, Etc. (Thiti-mulaka-abhinihara)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in maintenance regarding

concentration but not skilled in resolution from concentration.

"Here a meditator is skilled in resolution regarding concentration

but not skilled in maintenance regarding concentration.

"Here a meditator is skilled neither in maintenance nor in

resolution regarding concentration.

"Here a meditator is skilled both in maintenance and in

resolution regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in

maintenance and in resolution regarding concentration is the

chief ... the most excellent of these four kinds of meditators."

686. Maintenance based Thoroughness, Etc. (Thiti-mulaka-sakkaccakari)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in maintenance regarding

concentration but not skilled in thoroughness from concentration.

"Here a meditator is skilled in thoroughness regarding concentration

but not skilled in maintenance regarding concentration.

"Here a meditator is skilled neither in maintenance nor in

thoroughness regarding concentration.

"Here a meditator is skilled both in maintenance and in

thoroughness regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in

maintenance and in thoroughness regarding concentration is the

chief ... the most excellent of these four kinds of meditators."

687. Maintenance based Persistence, Etc. (Thiti-mulaka-sataccakari)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in maintenance regarding

concentration but not skilled in persistence from concentration.

"Here a meditator is skilled in persistence regarding concentration

but not skilled in maintenance regarding concentration.

"Here a meditator is skilled neither in maintenance nor in

persistence regarding concentration.

"Here a meditator is skilled both in maintenance and in

persistence regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in

maintenance and in persistence regarding concentration is the

chief ... the most excellent of these four kinds of meditators."

688. Maintenance based Suitability, Etc. (Thiti-mulaka-sappayakari)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in maintenance regarding

concentration but not skilled in suitability of concentration.

"Here a meditator is skilled in suitability regarding concentration

but not skilled in maintenance regarding concentration.

"Here a meditator is skilled neither in maintenance nor in

suitability regarding concentration.

"Here a meditator is skilled both in maintenance and in

suitability regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in

maintenance and in suitability regarding concentration is the

chief ... the most excellent of these four kinds of meditators."

689. Emergence based Pliancy etc.(Vutthana-mulaka-kallita)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in emergence but not in

pliancy ... skilled in pliancy but not in emergence ...

skilled neither in emergence nor in pliancy ... skilled both in

emergence and in pliancy regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in emergence

and in pliancy regarding concentration is the chief. . . the

most excellent of these four kinds of meditators."

690. Emergence based Object etc.(Vutthana-mulaka-kallita)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in emergence but not in

object ... skilled in object but not in emergence ...

skilled neither in emergence nor in object ... skilled both in

emergence and in object regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in emergence

and in object regarding concentration is the chief. . . the

most excellent of these four kinds of meditators."

691. Emergence based Range etc.(Vutthana-mulaka-kallita)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in emergence but not in

range ... skilled in range but not in emergence ...

skilled neither in emergence nor in range ... skilled both in

emergence and in range regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in emergence

and in range regarding concentration is the chief. . . the

most excellent of these four kinds of meditators."

692. Emergence based Resolution etc.(Vutthana-mulaka-kallita)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in emergence but not in

resolution ... skilled in resolution but not in emergence ...

skilled neither in emergence nor in resolution ... skilled both in

emergence and in resolution regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in emergence

and in resolution regarding concentration is the chief. . . the

most excellent of these four kinds of meditators."

693. Emergence based Thoroughness etc.(Vutthana-mulaka-kallita)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in emergence but not in

thoroughness ... skilled in thoroughness but not in emergence ...

skilled neither in emergence nor in thoroughness ... skilled both in

emergence and in thoroughness regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in emergence

and in thoroughness regarding concentration is the chief. . . the

most excellent of these four kinds of meditators."

694. Emergence based Persistence etc.(Vutthana-mulaka-kallita)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in emergence but not in

persistence ... skilled in persistence but not in emergence ...

skilled neither in emergence nor in persistence ... skilled both in

emergence and in persistence regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in emergence

and in persistence regarding concentration is the chief. . . the

most excellent of these four kinds of meditators."

695. Emergence based Suitability etc.(Vutthana-mulaka-kallita)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in emergence but not in

suitability ... skilled in suitability but not in emergence ...

skilled neither in emergence nor in suitability ... skilled both in

emergence and in suitability regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in emergence

and in suitability regarding concentration is the chief. . . the

most excellent of these four kinds of meditators."

696. Pliancy based Object, Etc. (Kallita-mulaka-arammana)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in pliancy but not in

object ... skilled in object but not in pliancy ...

skilled neither in object nor in pliancy ... skilled both in

object and in pliancy regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in object

and in pliancy regarding concentration is the chief. . . the

most excellent of these four kinds of meditators."

697. Pliancy based Range, Etc. (Kallita-mulaka-gocara)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in pliancy but not in

range ... skilled in range but not in pliancy ...

skilled neither in range nor in pliancy ... skilled both in

range and in pliancy regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in range

and in pliancy regarding concentration is the chief. . . the

most excellent of these four kinds of meditators."

698. Pliancy based Resolution, Etc. (Kallita-mulaka-abhinihara)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in pliancy but not in

resolution ... skilled in resolution but not in pliancy ...

skilled neither in resolution nor in pliancy ... skilled both in

resolution and in pliancy regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in resolution

and in pliancy regarding concentration is the chief. . . the

most excellent of these four kinds of meditators."

699. Pliancy based Thoroughness, Etc. (Kallita-mulaka-sakkaccakari)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in pliancy but not in

thoroughness ... skilled in thoroughness but not in pliancy ...

skilled neither in thoroughness nor in pliancy ... skilled both in

thoroughness and in pliancy regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in thoroughness

and in pliancy regarding concentration is the chief. . . the

most excellent of these four kinds of meditators."

700. Pliancy based Persistence, Etc. (Kallita-mulaka-sataccakari)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in pliancy but not in

persistence ... skilled in persistence but not in pliancy ...

skilled neither in persistence nor in pliancy ... skilled both in

persistence and in pliancy regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in persistence

and in pliancy regarding concentration is the chief. . . the

most excellent of these four kinds of meditators."

701. Pliancy based Suitability, Etc. (Kallita-mulaka-sappayakari)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in pliancy but not in

suitability ... skilled in suitability but not in pliancy ...

skilled neither in suitability nor in pliancy ... skilled both in

suitability and in pliancy regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in suitability

and in pliancy regarding concentration is the chief. . . the

most excellent of these four kinds of meditators."

702. The Object based Range (Arammana-mulaka-gocara)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in object but not in the

range ... skilled in the range but not in object ... skilled neither

in range nor in the object ... skilled both in range and in the

object regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in range

and in the object regarding concentration is the chief ... the most

excellent of these four kinds of meditators."

703. The Object based Resolution (Arammana-mulaka-abhinihara)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in object but not in the

resolution ... skilled in the resolution but not in object ... skilled neither

in resolution nor in the object ... skilled both in resolution and in the

object regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in resolution

and in the object regarding concentration is the chief ... the most

excellent of these four kinds of meditators."

704. The Object based Thoroughness (Arammana-mulaka-sakkacca)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in object but not in the

thoroughness ... skilled in the thoroughness but not in object ... skilled neither

in thoroughness nor in the object ... skilled both in thoroughness and in the

object regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in thoroughness

and in the object regarding concentration is the chief ... the most

excellent of these four kinds of meditators."

705. The Object based Persistence (Arammana-mulaka-satacca)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in object but not in the

persistence ... skilled in the persistence but not in object ... skilled neither

in persistence nor in the object ... skilled both in persistence and in the

object regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in persistence

and in the object regarding concentration is the chief ... the most

excellent of these four kinds of meditators."

706. The Object based Suitability (Arammana-mulaka-sappaya)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in object but not in the

suitability ... skilled in the suitability but not in object ... skilled neither

in suitability nor in the object ... skilled both in suitability and in the

object regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in suitability

and in the object regarding concentration is the chief ... the most

excellent of these four kinds of meditators."

707. Range based Resolution (Gocara-mulaka-abhinihara)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in the resolution but not in

the range. . . skilled in the range but not in the resolution. . . skilled

neither in the resolution nor in the range. . . skilled both in the resolution

and in the range regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in the

resolution and in the range regarding concentration is the chief. . . the

most excellent of these four kinds of meditators."

708. Range based Thoroughness (Gocara-mulaka-sakkacca)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in the thoroughness but not in

the range. . . skilled in the range but not in the thoroughness. . . skilled

neither in the thoroughness nor in the range. . . skilled both in the thoroughness

and in the range regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in the

thoroughness and in the range regarding concentration is the chief. . . the

most excellent of these four kinds of meditators."

709. Range based Persistence (Gocara-mulaka-satacca)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in the persistence but not in

the range. . . skilled in the range but not in the persistence. . . skilled

neither in the persistence nor in the range. . . skilled both in the persistence

and in the range regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in the

persistence and in the range regarding concentration is the chief. . . the

most excellent of these four kinds of meditators."

710. Range based Suitability (Gocara-mulaka-sappaya)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in the suitability but not in

the range. . . skilled in the range but not in the suitability. . . skilled

neither in the suitability nor in the range. . . skilled both in the suitability

and in the range regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in the

suitability and in the range regarding concentration is the chief. . . the

most excellent of these four kinds of meditators."

711. Resolution based Thoroughness (Abhinihara-mulaka-sakkaccaka)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in the thoroughness but not in

resolution ... skilled in resolution but not in the thoroughness ... skilled

neither in the thoroughness nor in resolution ... skilled both in the thoroughness

and in resolution regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in the

thoroughness and in resolution regarding concentration is the chief ...

the most excellent of these four kinds of meditators."

712. Resolution based Persistence (Abhinihara-mulaka-satacca)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in the Persistence but not in

resolution ... skilled in resolution but not in the persistence ... skilled

neither in the persistence nor in resolution ... skilled both in the persistence

and in resolution regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in the

persistence and in resolution regarding concentration is the chief ...

the most excellent of these four kinds of meditators."

713. Resolution based Suitability (Abhinihara-mulaka-Sappaya)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in the suitability but not in

resolution ... skilled in resolution but not in the suitability ... skilled

neither in the suitability nor in resolution ... skilled both in the suitability

and in resolution regarding concentration.

"Therein, bhikkhus, the meditator who is skilled both in the

suitability and in resolution regarding concentration is the chief ...

the most excellent of these four kinds of meditators."

714. Thoroughness based Persistence (Sakkacca-mulaka-satacca)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in persistence but

not thorough ... thorough but not persistent

... neither persistent nor thorough

... both persistent and thorough worker regarding

concentration.

"Therein, bhikkhus, the meditator who is both persistent

and also thorough regarding concentration is the

chief ... the most excellent of these four kinds of meditators."

715. Thoroughness based Suitability (Sakkacca-mulaka-sappaya)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is skilled in suitability but

not thorough ... thorough but not suitable

... neither suitable nor thorough

... both suitable and thorough worker regarding

concentration.

"Therein, bhikkhus, the meditator who is both suitable

and also thorough regarding concentration is the

chief ... the most excellent of these four kinds of meditators."

716. Persistence based Suitability (Satacca-mulaka-sappaya)
At Savatthi. "Bhikkhus, there are these four kinds of meditators.

What four?

"Here, bhikkhus, a meditator is persistent but not one

who does what is suitable. . . one who does what is suitable but

not persistent. . . neither persistent nor one

who does what is suitable. . . both a persistent worker and

one who does what is suitable regarding concentration.

"Therein, bhikkhus, the meditator who is both persistent

and one who does what is suitable regarding concentration

is the chief, the best, the foremost, the highest, the most

excellent of these four kinds of meditators.

"Just as, bhikkhus, from a cow comes milk, from milk comes

cream, from cream comes butter, from butter comes ghee, and

from ghee comes cream-of-ghee, which is reckoned the best of all

these, so too the meditator who is both persistent and

one who does what is suitable regarding concentration is the

chief, the best, the foremost, the highest, the most excellent of

these four kinds of meditators."

The Book of Aggregates (Khandhavagga) of Samyutta Nikaya is finished.

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