Division I THE ROOT FIFTY

1Thus have I heard. On one occasion the Blessed One was dwelling among the Bhaggas at Suṁsumāragira in the Bhesakaḷā Grove, the Deer Park. Then the householder Nakulapitā approached the Blessed One, paid homage to him, sat down to one side, and said to him:¹ The name means “Nakula’s father.” His wife is called Nakulamātā, “Nakula’s mother,” though the texts never disclose the identity of Nakula. The Buddha pronounced him and his wife the most trusting (etadaggaṁ vissāsakānaṁ ) of his lay disciples (AN I 26). According to Spk, they had been the Blessed One’s parents in five hundred past lives and his close relations in many more past lives. For additional references see DPPN 2:3 and Hecker, “Shorter Lives of the Disciples,” in Nyanaponika and Hecker, Great Disciples of the Buddha, pp. 375-78.

2“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 Blessed One and the bhikkhus worthy of esteem.² All three eds. of SN, and both eds. of Spk, read aniccadassāvī , “not always a seer,” but the SS reading adhiccadassāvī , “a chance seer,” may be more original; CPD also prefers the latter. Spk: “Because of my affliction I am unable to come whenever I want; I get to see (him) only sometimes, not constantly.” Manobhāvanīyā, used in apposition to bhikkhū, has often been misinterpreted by translators to mean “with developed mind.” However, the expression is a gerundive meaning literally “who should be brought to mind,” i.e., who are worthy of esteem. Spk: “Those great elders such as Sāriputta and Moggallāna are called ‘worthy of esteem’ (‘to be brought to mind’) because the mind (citta) grows in wholesome qualities whenever they are seen.”
Let the Blessed One exhort me, venerable sir, let him instruct me, since that would lead to my welfare and happiness for a long time.”

3“So it is, householder, so it is! This body of yours is afflicted, weighed down, encumbered.³ Be and Se read the second descriptive term as aṇḍabhūto, lit. “egg-become,” and Spk endorses this with its explanation: “Aṇḍabhūto: become weak (dubbala) like an egg. For just as one cannot play with an egg by throwing it around or hitting it—since it breaks apart at once—so this body has ‘become like an egg’ because it breaks apart even if one stumbles on a thorn or a stump.” Despite the texts and Spk, Ee addhabhūto may be preferable; see 35:29 and IV, n. 14. 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.”

4Then the householder Nakulapitā, having delighted and rejoiced in the Blessed One’s statement, [2] rose from his seat and, having paid homage to the Blessed One, keeping him on his right, he approached the Venerable Sāriputta. Having paid homage to the Venerable Sāriputta, he sat down to one side, and the Venerable Sāriputta then said to him:

5“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 Blessed One?”

6“Why not, venerable sir? Just now I was anointed by the Blessed One with the ambrosia of a Dhamma talk.”

7“With what kind of ambrosia of a Dhamma talk did the Blessed One anoint you, householder?”

8“Here, venerable sir, I approached the Blessed One….

(The householder Nakulapitā repeats his entire conversation with the Buddha.)

9“It was with the ambrosia of such a Dhamma talk, venerable sir, that the Blessed One anointed me.”

10“Didn’t it occur to you, householder, to question the Blessed One 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]

11“We would come from far away, venerable sir, to learn the meaning of this statement from the Venerable Sāriputta. It would be good indeed if the Venerable Sāriputta would clear up the meaning of this statement.”

12“Then listen and attend closely, householder, I will speak.”

13“Yes, venerable sir,” the householder Nakulapitā replied. The Venerable Sāriputta said this:

14“How, householder, is one afflicted in body and afflicted in mind? Here, householder, the uninstructed worldling,⁴ On the commentarial etymology of puthujjana, see II, n. 153. Spk gives a long analysis of this passage; for a translation of the parallel at Ps I 20-25, see Bodhi, Discourse on the Root of Existence, pp. 33-38. The commentaries distinguish between the “uninstructed worldling” (assutavā puthujjana) and the “good worldling” (kalyāṇa puthujjana). While both are worldlings in the technical sense that they have not reached the path of stream-entry, the former has neither theoretical knowledge of the Dhamma nor training in the practice, while the latter has both and is striving to reach the path. 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 Text here enumerates the twenty types of identity view (sakkāyadiṭṭhi), obtained by positing a self in the four given ways in relation to the five aggregates that constitute personal identity (sakkāya; see 22:105). Identity view is one of the three fetters to be eradicated by the attainment of the path of stream-entry. Spk: He regards form as self (rūpaṁ attato samanupassati), by regarding form and the self as indistinguishable, just as the flame of an oil lamp and its colour are indistinguishable. He regards self as possessing form (rūpavantaṁ attānaṁ), when he takes the formless (i.e., the mind or mental factors) as a self that possesses form, in the way a tree possesses a shadow; form as in self (attani rūpaṁ), when he takes the formless (mind) as a self within which form is situated, as the scent is in a flower; self as in form (rūpasmiṁ attānaṁ), when he takes the formless (mind) as a self situated in form, as a jewel is in a casket. He is obsessed by the notions, “I am form, form is mine”: he swallows these ideas with craving and views, takes his stand upon them, and grasps hold of them.
Spk states that the identification of each aggregate individually with the self is the annihilationist view (ucchedadiṭṭhi ), while the other views are variants of eternalism (sassatadiṭṭhi ); thus there are five types of annihilationism and fifteen of eternalism. To my mind this is unacceptable, for eternalist views can clearly be formulated by taking the individual mental aggregates as the self. It also seems to me questionable that a view of self must implicitly posit one (or more) of the aggregates as self; for a view of self to have any meaning or content, it need only posit a relationship between a supposed self and the aggregates, but it need not identify one of the aggregates as self. According to the Buddha, all such positions collapse under analysis. See the “considerations of self” section of the Mahānidāna Sutta (DN II 66-68), translated with commentary in Bodhi, The Great Discourse on Causation, pp. 53-55, 92-98.
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.

15“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.

16“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.

17“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.

18“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.

19“It is in such a way, householder, that one is afflicted in body and afflicted in mind.⁶ Spk: Even for the Buddhas the body is afflicted, but the mind is afflicted when it is accompanied by lust, hatred, and delusion.

20“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 This is a common formula describing a disciple whose minimal attainment is stream-entry (sotāpatti). The path of stream-entry eradicates the lower three fetters: identity view, doubt, and grasping of rules and vows. 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.

21“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.

22“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 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]

23“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.

24“He does not regard consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. 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.

25“It is in such a way, householder, that one is afflicted in body but not afflicted in mind.”⁸ Spk: Here, nonaffliction of mind is shown by the absence of defilements. Thus in this sutta the worldly multitude is shown to be afflicted in both body and mind, the arahant to be afflicted in body but unafflicted in mind. The seven trainees (sekha: the four on the path and three at the fruition stages) are neither [entirely] afflicted in mind nor [entirely] unafflicted in mind, but they are pursuing nonaffliction of mind (anāturacittataṁ yeva bhajanti).

26This is what the Venerable Sāriputta said. Elated, the householder Nakulapitā delighted in the Venerable Sāriputta’s statement.

2. At Devadaha

1Thus have I heard. On one occasion the Blessed One was dwelling among the Sakyans where there was a town of the Sakyans named Devadaha. Then a number of westward-bound bhikkhus approached the Blessed One, paid homage to him, sat down to one side, and said to him:

2“Venerable sir, we wish to go to the western province in order to take up residence there.”⁹ Spk: They wanted to spend the three months of the rains residence there.

3“Have you taken leave of Sāriputta, bhikkhus?”

4“No, venerable sir.”

5“Then take leave of Sāriputta, bhikkhus. Sāriputta is wise, he is one who helps his brothers in the holy life.”¹⁰ Spk here gives a long account of how Sāriputta assists his fellow monks with both their material needs (āmisānuggaha ) and with the Dhamma (dhammānuggaha). For a translation, see Nyanaponika Thera, “Sāriputta: The Marshal of the Dhamma,” in Nyanaponika and Hecker, Great Disciples of the Buddha, pp. 21-22. [6]

6“Yes, venerable sir,” those bhikkhus replied. Now on that occasion the Venerable Sāriputta was sitting not far from the Blessed One in a cassia bush.¹¹ Eḷagalāgumbha. PED identifies eḷagalā as the plant Cassia tora. Spk: This bush grows where there is a constant supply of flowing water. People made a bower with four posts, over which they let the bush grow, forming a pavilion. Below this they made a seat by placing bricks down and strewing sand over them. It was a cool place during the day, with a fresh breeze blowing from the water. Then those bhikkhus, having delighted and rejoiced in the Blessed One’s statement, rose from their seats and paid homage to the Blessed One. Then, keeping him on their right, they approached the Venerable Sāriputta. They exchanged greetings with the Venerable Sāriputta and, when they had concluded their greetings and cordial talk, they sat down to one side and said to him:

7“Friend Sāriputta, we wish to go to the western province in order to take up residence there. We have taken leave of the Teacher.”

8“Friends, there are wise khattiyas, wise brahmins, wise householders, and wise ascetics who question a bhikkhu when he has gone abroad¹² Spk: Gone abroad (nānāverajjagataṁ): Gone to a realm different from the realm of one king. A foreign realm (virajja) is another realm; for as a region different from one’s own is called a foreign region (videsa), so a realm different from the one where one normally resides is called a foreign realm. That is what is meant by “abroad.” —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 Blessed One 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 See II, n. 72.

9“We would come from far away, friend, to learn the meaning of this statement from the Venerable Sāriputta. It would be good indeed if the Venerable Sāriputta would clear up the meaning of this statement.”

10“Then listen and attend closely, friends, I will speak.”

11“Yes, friend,” those bhikkhus replied. The Venerable Sāriputta said this: [7]

12“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.’

13“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. ’

14“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 Spk says that all these terms should be understood as synonyms of craving (taṇhā). I deliberately translate pariḷāha in two ways: as “passion” when it is used as a synonym for craving (as here), and as “fever” (just below) when it is used to signify a severe degree of suffering. 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]

15“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.’

16“If, friends,¹⁵ Spk: This passage is introduced to show the danger facing one who is not devoid of lust for the five aggregates, and the benefits won by one who is devoid of lust. 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 Blessed One 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 Blessed One praises the abandoning of unwholesome states.

17“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 Blessed One 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 Blessed One praises the acquisition of wholesome states.”

18This is what the Venerable Sāriputta said. Elated, those bhikkhus delighted in the Venerable Sāriputta’s statement.

3. Hāliddakāni (1)

1Thus have I heard. On one occasion the Venerable Mahākaccāna was dwelling among the people of Avantī on Mount Papāta at Kuraraghara.¹⁶ Mahākaccāna was the Buddha’s foremost disciple in the detailed exposition of brief sayings, a skill he displays in this sutta and the next, and elsewhere in SN at 35:130, 132. For a concise account of his life and teachings, see Bodhi, “Mahākaccāna: The Master of Doctrinal Exposition,” in Nyanaponika and Hecker, Great Disciples of the Buddha, pp. 213-44. Avantī, his native region, was to the far southwest of the Ganges basin. This entire sutta is quoted verbatim at Nidd I 197-200 in place of a commentary on the verse below. Then the householder Hāliddakāni approached the Venerable Mahākaccāna, paid homage to him, sat down to one side, and said to him:

2“Venerable sir, this was said by the Blessed One in ‘The Questions of Māgandiya’ of the Aṭṭhakavagga:

3‘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.’

4How, venerable sir, should the meaning of this, stated by the Blessed One in brief, be understood in detail?”

5“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 first line of the verse reads: okaṁ pahāya aniketasārī. No mention is made of okasārī or anokasārī, “one who roams in a home” and “one who roams about homeless,” but Mahākaccāna introduces these terms as implicit in the absolutive construction okaṁ pahāya. The use of dhātu as a synonym for khandha is unusual; more often the two are treated as headings for different schemes of classification. But see 22:45, 53, 54etc., where we also meet this usage. I follow the reading of the text in Se and Ee, rūpadhāturāgavinibaddhaṁ , also supported by Spk (Be), as against Be -vinibandhaṁ. Spk resolves the compound, rūpadhātumhi rāgena vinibaddhaṁ, and explains this consciousness as the kammic consciousness (kammaviññāṇa). The passage confirms the privileged status of consciousness among the five aggregates. While all the aggregates are conditioned phenomena marked by the three characteristics, consciousness serves as the connecting thread of personal continuity through the sequence of rebirths. This ties up with the idea expressed at 12:38-40 that consciousness is the persisting element in experience that links together the old existence with the new one. The other four aggregates serve as the “stations for consciousness” (viññāṇaṭṭhitiyo; see 22:53-54). Even consciousness, however, is not a self-identical entity but a sequence of dependently arisen occasions of cognizing; see MN I 256-60.
The feeling element is the home of consciousness … [10] 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 Spk: Why isn’t the consciousness element mentioned here (as a “home for consciousness”)? To avoid confusion, for “home” is here spoken of in the sense of a condition (paccaya ). An earlier kammic consciousness is a condition for both a later kammic consciousness and a resultant consciousness, and an (earlier) resultant consciousness for both a (later) resultant consciousness and a (later) kammic consciousness. Therefore the confusion could arise: “What kind of consciousness is intended here?” To avoid such confusion, consciousness is not included, and the teaching is expressed without disorder. Further, the other four aggregates, as objects (or bases: ārammaṇavasena), are said to be “stations for the kammically generative consciousness” (abhisaṅkhāraviññāṇaṭṭhitiyo), and to show them thus consciousness is not mentioned here.

6“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 Tathāgata, cut off at the root, made like a palm stump, obliterated so that they are no more subject to future arising.²⁰ Engagement and clinging (upay′ upādāna), etc. See 12:15 and II, n. 31. Spk explains that although all arahants abandon these, the Tathāgata, the Perfectly Enlightened One, is mentioned as the supreme example because his status as an arahant is most evident to all the world. Therefore the Tathāgata 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 Spk: Why is consciousness mentioned here? To show the abandoning of defilements. For defilements are not fully abandoned in relation to the other four aggregates only, but in relation to all five. these have been abandoned by the Tathāgata, cut off at the root, made like a palm stump, obliterated so that they are no more subject to future arising. Therefore the Tathāgata is called one who roams about homeless. It is in such a way that one roams about homeless.

7“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 I read the long compound with Be and Se rūpanimittaniketavisāravinibandha . Ee has -sāra- in place of -visāra-. The interpretation is as difficult as it looks. I have unravelled it with the aid of Spk, which explains: “Form itself is the ‘sign’ (nimitta) in the sense that it is a condition for defilements, and it is also the abode (consisting in) the ‘sign of forms,’ being an abode in the sense of a dwelling place, namely, for the act of objectification. By the two terms ‘diffusion and confinement’ (visāra-vinibandha) what is meant is the expansion of defilements and their confining (or binding) nature. (Thus the full compound should be resolved:) ‘diffusion and confinement in the abode (consisting in) the sign of forms.’ Hence the meaning is: ‘by the diffusion of defilements, and by the bondage of defilements arisen in the abode (consisting in) the sign of forms.’ One is called ‘one who roams about in an abode’: one is called ‘one who roams about in a dwelling place’ by making (forms) an object.” 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.

8“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 Tathāgata, cut off at the root, made like a palm stump, obliterated so that they are no more subject to future arising. Therefore the Tathāgata 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 Tathāgata, cut off at the root, made like a palm stump, [11] obliterated so that they are no more subject to future arising. Therefore the Tathāgata is called one who roams about without abode. It is in such a way that one roams about without abode.²³ Spk: Why are the five aggregates here called “home” (oka), while the six objects are called “an abode” (niketa)? Because of the relative strength and weakness of desire and lust, respectively. For though they are similar in being places of residence, “home” means one’s house, a permanent dwelling place, while “abode” is a place where one dwells for a special purpose, such as a park, etc. As desire and lust are strong in relation to one’s home, which is inhabited by one’s wife, children, wealth, and possessions, so too they are strong in regard to the internal aggregates. But as lust and desire are weaker in regard to such places as parks, etc., so too in relation to external objects. Spk-pṭ: Because desire and lust are strong in relation to the internal five aggregates, the latter are called “home,” and because desire and lust are weaker in relation to the six external objects, the latter are called “an abode.”

9“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 in their affairs and duties.²⁴ Such intimacy with lay people in the affairs of lay life is considered unsuitable for a monk; see 9:7 and 35:241 (IV 180,17-21). It is in such a way that one is intimate in the village.

10“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.

11“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.

12“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.

13“And how, householder, does one entertain expectations?²⁵ Se: purekkharāno; Be and Ee: purakkharāno. Sn reads as in Se. The word usually means “honouring, revering,” but the text here plays on the literal meaning “putting in front,” interpreted as projecting into the future through desire. Spk glosses it with vaṭṭaṁ purato kurumāno, “putting the round of existence in front.” The negative apurekkharāno is here glossed vaṭṭaṁ purato akurumāno, and at Pj II 547,6-7 āyatiṁ attabhāvaṁ anabhinibbattento, “not producing individual existence in the future.” Mahākaccāna’s explanation echoes the Buddha’s exegesis of the Bhaddekaratta verses at MN III 188,15-26. 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.

14“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.

15“And how, householder, does one engage people in dispute? Here, householder, someone engages in such talk as this:²⁶ This passage is also found at 56:9, also at DN I 8,9-16 and elsewhere. The expressions used are probably taken from the arsenal of rhetoric used in the heated philosophical debates that took place between the wanderers of different sects. The mood of these debates, and the Buddha’s evaluation of them, is effectively conveyed by a number of suttas in the Aṭṭhakavagga; see Sn IV, 8, 12, 13. ‘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.

16“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.

17“Thus, householder, when it was said by the Blessed One in ‘The Questions of Māgandiya’ of the Aṭṭhakavagga:

18‘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’—

4. Hāliddakāni (2)

1Thus have I heard. On one occasion the Venerable Mahākaccāna was dwelling among the people of Avantī on Mount Papāta at Kuraraghara. [13] Then the householder Hāliddakāni approached the Venerable Mahākaccāna, paid homage to him, sat down to one side, and said to him:

2“Venerable sir, this was said by the Blessed One in ‘The Questions of Sakka’:²⁷ The quote is from DN II 283,9-13, but the words seṭṭhā devamanussānaṁ are not found there. They are, however, attached to the partly parallel statement, also addressed to Sakka, at MN I 252,3-5. ‘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 Spk: “Liberated in the extinction of craving (taṇhāsaṅkhayavimuttā ): Liberated in Nibbāna, the extinction of craving, by the liberation of the fruit, which takes Nibbāna as object.” This explanation, it seems, is supported by the texts. While simple khaya, in relation to vimutta, usually occurs in the ablative (see e.g. MN III 31,1-2 foll.), saṅkhaya is in the locative (e.g., at 4:25: anuttare upadhisaṅkhaye vimutto). How, venerable sir, should the meaning of this, stated in brief by the Blessed One, be understood in detail?”

3“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.

4“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.

5“Thus, householder, when it was said by the Blessed One 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 Blessed One, should be understood in detail.”

5. Concentration

1Thus have I heard. At Sāvatthī…. There the Blessed One said this:

2“Bhikkhus, develop concentration. A bhikkhu who is concentrated understands things as they really are.

3“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 See II, n. 58.

4“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?

5“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.

6“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.

7“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 Here the text speaks of the diachronic or distal origination of the five aggregates, in contrast to the synchronic or proximal origination shown below at 22:56, 57. The concluding portion of the passage shows that we have here a compressed statement of dependent origination. To “seek delight, welcome, and remain holding” is the work of craving (taṇhā). The delight (nandi) obtained is clinging (upādāna), from which the remaining links of the series flow. The passage thus demonstrates how craving for the present five aggregates is the efficient cause for the arising of a fresh batch of five aggregates in the next existence. The section on passing away should be understood in the converse manner: when craving for the present five aggregates ceases, one has eliminated the efficient cause for the arising of the five aggregates in a future existence.

8“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?

9“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 existence…. Such is the cessation of this whole mass of suffering.

10“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.

11“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

1At Sāvatthī. “Bhikkhus, make an exertion in seclusion.³¹ Paṭisallāna. Spk: The Blessed One saw those bhikkhus falling away from physical seclusion (kāyaviveka) and spoke to them thus because he knew that their meditation would succeed if they would obtain physical seclusion. A bhikkhu who is secluded understands things as they really are.

2“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.

3“And what, bhikkhus, is the origin of form?…”

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

7. Agitation through Clinging (1)

1At Sāvatthī. “Bhikkhus, I will teach you agitation through clinging and nonagitation through nonclinging.³² A nearly identical passage is incorporated into MN No. 138 (III 227,25-229,9). The reading here shows that anupādā paritassanā and anupādāya paritassati there are ancient errors which had crept into the texts even before the age of the commentators, who were beguiled into devising bad explanations of the bad reading. The MN text should be corrected on the basis of SN. Listen to that and attend closely, I will speak.” [16]

2“Yes, venerable sir,” those bhikkhus replied. The Blessed One said this:

3“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 preoccupation with the change of form remain obsessing his mind.³³ Spk explains paritassanādhammasamuppādā as a dvanda compound: taṇhāparitassanā ca akusaladhammasamuppādā ca; “the agitation of craving and a constellation of unwholesome states.” The long compound might also have been construed as a tappurisa: “a constellation of states (arisen from, associated with) agitation.” While both Spk and Spkpṭ understand paritassanā in the sense of craving, it seems to me that the text emphasizes bhaya-paritassanā, “agitation through fear.” On how paritassanā has come to bear two meanings, see II, n. 137. Because his mind is obsessed, he is frightened, distressed, and anxious, and through clinging he becomes agitated.

4“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.

5“It is in such a way, bhikkhus, that there is agitation through clinging.

6“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.

7“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.

8“It is in such a way, bhikkhus, that there is nonagitation through nonclinging.”

8. Agitation through Clinging (2)

1At Sāvatthī. “Bhikkhus, I will teach you agitation through clinging and nonagitation through nonclinging. Listen to that and attend closely….

2“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 While the preceding sutta is framed solely in terms of identity view, this one is framed in terms of the “three grips” (gāha): “this is mine” (etaṁ mama) is the grip of craving; “this I am” (eso ’ham asmi), the grip of conceit; and “this is my self” (eso me attā), the grip of views. A shift also occurs in the implications of paritassanā, from craving and fear to sorrow and grief. That form of his changes and alters. With the change and alteration of form, there arise in him sorrow, lamentation, pain, displeasure, and despair.

3“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.

4“It is in such a way, bhikkhus, that there is agitation through clinging.

5“And how, bhikkhus, is there nonagitation through nonclinging? [19] 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.

6“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.

7“It is in such a way, bhikkhus, that there is nonagitation through nonclinging.”

9. Impermanent in the Three Times

1At Sāvatthī. “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.

2“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. Suffering in the Three Times

1At Sāvatthī. “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.

2“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

1At Sāvatthī. “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.

2“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.”

1Thus have I heard. At Sāvatthī…. There the Blessed One said this:

2“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. Suffering

1At Sāvatthī. “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

1At Sāvatthī. “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

1At Sāvatthī. “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.’

2“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.’

3“Seeing thus … He understands: ‘… there is no more for this state of being.’”

16. What is Suffering

1At Sāvatthī. “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.’

2“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.’

3“Seeing thus … He understands: ‘… there is no more for this state of being.’”

17. What is Nonself

1At Sāvatthī. “Bhikkhus, form is nonself. What is nonself [23] should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’

2“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.’

3“Seeing thus … He understands: ‘… there is no more for this state of being.’”

18. Impermanent with Cause

1At Sāvatthī. “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?

2“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?

3“Seeing thus … He understands: ‘… there is no more for this state of being.’”

19. Suffering with Cause

1At Sāvatthī. “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?

2“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?

3“Seeing thus … He understands: ‘… there is no more for this state of being.’”

20. Nonself with Cause

1At Sāvatthī. “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?

2“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?

3“Seeing thus … He understands: ‘… there is no more for this state of being.’”

21. Ānanda

1At Sāvatthī. Then the Venerable Ānanda approached the Blessed One, paid homage to him, sat down to one side, and said to him:

2“Venerable sir, it is said, ‘cessation, cessation.’ Through the cessation of what things is cessation spoken of?”

3“Form, Ānanda, is impermanent, conditioned, dependently arisen, subject to destruction, to vanishing, to fading away, to cessation. Through its cessation, cessation is spoken of.

4“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.

5“It is through the cessation of these things, Ānanda, that cessation is spoken of.”

1At Sāvatthī…. There the Blessed One said this:

2“Bhikkhus, I will teach you the burden, the carrier of the burden, ³⁵ Collins translates bhārahāra as “the bearing of the burden,” contending that hāra must here be understood as an action noun rather than as an agent noun (Selfless Persons, p. 165). MW, however, lists “a carrier, a porter” as meanings of hāra, and it seems clear that this is the sense required here. the taking up of the burden, and the laying down of the burden. Listen to that….

3“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 Spk: In what sense are these “five aggregates subject to clinging” called the burden? In the sense of having to be borne through maintenance. For their maintenance—by being lifted up, moved about, seated, laid to rest, bathed, adorned, fed and nourished, etc.—is something to be borne; thus they are called a burden in the sense of having to be borne through maintenance.

4“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 The puggalavāda or “personalist” schools of Buddhism appealed to this passage as proof for the existence of the person (puggala) as a real entity, neither identical with the five aggregates nor different from them. It is the puggala, they claimed, that persists through change, undergoes rebirth, and eventually attains Nibbāna. This tenet was bluntly rejected by the other Buddhist schools, who saw in it a camouflaged version of the ātman, the self of the non-Buddhist systems. For an overview of the arguments, see Dutt, Buddhist Sects in India, pp. 184-206. The mainstream Buddhist schools held that the person was a mere convention (vohāra) or concept (paññatti) derivative upon (upādāya) the five aggregates, not a substantial reality in its own right. For the Theravāda response, see the first part of Kvu, a lengthy refutation of the “personalist” thesis. Spk: Thus, by the expression “the carrier of the burden,” he shows the person to be a mere convention. For the person is called the carrier of the burden because it “picks up” the burden of the aggregates at the moment of rebirth, maintains the burden by bathing, feeding, seating, and laying them down during the course of life, and then discards them at the moment of death, only to take up another burden of aggregates at the moment of rebirth.
[26]

5“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 Bhārādāna. This formula is identical with the definition of the second noble truth (see 56:11). So too, the explanation of the laying down of the burden (bhāranikkhepa) is identical with the definition of the third truth. Spk: Seeking delight here and there (tatratatrābhinandinī): having the habit of seeking delight in the place of rebirth or among the various objects such as forms. Lust for the five cords of sensual pleasure is craving for sensual pleasures (kāmataṇhā). Lust for form-sphere or formless-sphere existence, attachment to jhāna, and lust accompanied by the eternalist view: this is called craving for existence (bhavataṇhā ). Lust accompanied by the annihilationist view is craving for extermination (vibhavataṇhā).
This explanation of the last two kinds of craving seems to me too narrow. More likely, craving for existence should be understood as the primal desire to continue in existence (whether supported by a view or not), craving for extermination as the desire for a complete end to existence, based on the underlying assumption (not necessarily formulated as a view) that such extermination brings an end to a real “I.”

6“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, non-reliance on it. This is called the laying down of the burden.”³⁹ Spk: All these terms are designations for Nibbāna. For it is contingent upon this (taṁ hi āgamma) that craving fades away without remainder, ceases, is given up, is relinquished, and released; and here there is no reliance on sensual pleasures or views. For such a reason Nibbāna gains these names.

7This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

8“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.

9Having 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 Spk: The root of craving is ignorance. One draws out craving along with its root by the path of arahantship.

23. Full Understanding

1At Sāvatthī. [27] “Bhikkhus, I will teach you things that should be fully understood and also full understanding. Listen to that….

2“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.

3“And what, bhikkhus, is full understanding? The destruction of lust, the destruction of hatred, the destruction of delusion. This is called full understanding.”⁴¹ The explanation of pariññā, full understanding, in terms of the destruction of lust (rāgakkhaya), etc., initially seems puzzling, but see MN I 66-67, where pariññā is used as a virtual synonym for pahāna. Spk specifies pariññā here as accantapariññā, ultimate abandonment, which it glosses as samatikkama, transcendence, and identifies with Nibbāna. Apparently accantapariññā is distinct from the usual three kinds of pariññā, on which see the following note.

24. Directly Knowing

1At Sāvatthī. “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.

2“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 Anabhijānaṁ, etc., are present participles, glossed anabhijānanto , etc. Spk: By “directly knowing” (abhijānaṁ), the full understanding of the known (ñātapariññā) is indicated; by “fully understanding” (parijānaṁ), full understanding by scrutinization (tīraṇapariññā); by “becoming dispassionate” and “abandoning,” the full understanding as abandonment (pahānapariññā). On the three kinds of full understanding, see I, n. 36. In sutta usage, the distinction between abhijānāti and parijānāti is drawn more sharply than in the commentaries. In the suttas, abhijānāti (and its cognates) indicates direct knowledge of phenomena in accordance with the pattern established by the Four Noble Truths. This knowledge is shared by both the sekha and the arahant. In contrast, parijānāti (and its cognates) is generally used only in relation to the arahant, and signifies the consummation of the knowledge initiated by abhijānāti. The Mūlapariyāya Sutta, for example (at MN I 4,7-34), stresses that the sekha “has directly known” (abhiññāya) each of the twenty-four bases of “conceiving,” but must still train further in order to fully understand them (pariññeyyaṁ tassa). Only of the arahant is it said “he has fully understood” (pariññātaṁ tassa).

25. Desire and Lust

1At Sāvatthī. “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.

2“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)

1At Sāvatthī. “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 The next three suttas are composed on the pattern of 14:31-33. Just below, 22:29-30 correspond to 14:35-36. Spk explains that in the former three texts, the Four Noble Truths are discussed (see II, n. 249); in the latter two, the round of existence and its cessation. The parallel of 14:34 in embedded in 22:60. [28]

2“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.

3“‘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.’

4“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, Māra, and Brahmā, 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.

5“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)

1At Sāvatthī. “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.

2“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.

3“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.

4“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.

5“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, Māra, and Brahmā, 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.

6“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)

1At Sāvatthī. “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.

2“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.

3“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, Māra, [31] and Brahmā, 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

1At Sāvatthī. “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.

2“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

1At Sāvatthī. “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.

2“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

1At Sāvatthī. “Bhikkhus, I will teach you misery⁴⁴ Agha, glossed dukkha by Spk. and the root of misery. Listen to that….

2“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.

3“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

1At Sāvatthī. “Bhikkhus, I will teach you the fragile⁴⁵ Pabhaṅga, glossed pabhijjanasabhāva, “subject to breaking apart.” Spk: Here the characteristic of impermanence is discussed. and the unfragile. Listen to that….

2“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 …

3Volitional formations are the fragile … Consciousness is the fragile; its cessation, subsiding, passing away is the unfragile.”

1At Sāvatthī. “Bhikkhus, whatever is not yours, abandon it. When you have abandoned it, that will lead to your welfare and happiness. ⁴⁶ The parallel at MN I 140,33-141,19 includes dīgharattaṁ, “for a long time”; 35:101 also omits this. Spk says that form and the other aggregates are abandoned by the abandoning of desire and lust, confirmed by 22:25 and 22:111. 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.

2“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’?”

3“No, venerable sir. For what reason? Because, venerable sir, that is neither our self nor what belongs to our self.”

4“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)

(This sutta is identical with the preceding one except that it omits the simile.)

35. A Certain Bhikkhu (1)

1At Sāvatthī. [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 Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute.”

2“Bhikkhu, if one has an underlying tendency towards something, then one is reckoned in terms of it.⁴⁷ Yaṁ kho bhikkhu anuseti tena saṅkhaṁ gacchati. The verb anuseti implies anusaya, the seven underlying tendencies (see 45:175), or, more simply, the three underlying tendencies of lust, aversion, and ignorance (see 36:3). Spk: If one has an underlying tendency towards form by way of sensual lust, etc., then one is described in terms of that same underlying tendency as “lustful, hating, deluded.” But when that underlying tendency is absent, one is not reckoned thus. Additionally, we might suppose, one is reckoned not only by way of the defilements, but even more prominently by way of the aggregate with which one principally identifies. One who inclines to form is reckoned a “physical” person, one who inclines to feeling a “hedonist,” one who inclines to perception an “aesthete” (or fact-gatherer?), one who inclines to volition a “man of action,” one who inclines to consciousness a thinker, etc.
If one does not have an underlying tendency towards something, then one is not reckoned in terms of it.”

3“Understood, Blessed One! Understood, Fortunate One!”

4“In what way, bhikkhu, do you understand in detail the meaning of what was stated by me in brief?”

5“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.

6“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.

7“It is in such a way, venerable sir, that I understand in detail the meaning of what was stated by the Blessed One in brief.”

8“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.”

9Then that bhikkhu, having delighted and rejoiced in the Blessed One’s statement, [36] rose from his seat, and, after paying homage to the Blessed One, keeping him on his right, he departed.

10Then, 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 See I, n. 376.

36. A Certain Bhikkhu (2)

1At Sāvatthī. 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 Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute.”

2“Bhikkhu, if one has an underlying tendency towards something, then one is measured in accordance with it; ⁴⁹ Spk explains anumīyati as if it were equivalent to Skt anumṛyate, “to die along with”: “When the underlying tendency is dying, the form to which it tends dies along with it (anumarati!); for when the object is breaking up, the mental factors that take it as object cannot persist.” This of course is ludicrous, for anumīyati is doubtlessly from anu + mā; CPD defines the verb as meaning “to be measured after,” which I follow here. This statement then sheds light on the famous passage at 44:1 (IV 376-77 = MN I 487-88) declaring that the Tathāgata, freed from reckoning in terms of form, etc. (rūpasaṅkhāvimutto), is immeasurable (appameyyo) like the great ocean. 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.”

3“Understood, Blessed One! Understood, Fortunate One!”

4“In what way, bhikkhu, do you understand in detail the meaning of what was stated by me in brief?”

5“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.

6“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.

7“It is in such a way, venerable sir, that I understand in detail the meaning of what was stated by the Blessed One in brief.”

8“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.”

9Then that bhikkhu, having delighted and rejoiced in the Blessed One’s words, rose from his seat … And that bhikkhu became one of the arahants.

37. Ānanda (1)

1At Sāvatthī. Then the Venerable Ānanda approached the Blessed One…. The Blessed One then said to the Venerable Ānanda as he was sitting to one side:

2“If, Ānanda, they were to ask you: ‘Friend Ānanda, 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 Uppāda, vaya, ṭhitassa aññathattaṁ. At AN I 152,6-10 these are called the three conditioned characteristics of the conditioned (tīṇi saṅkhatassa saṅkhatalakkhaṇāni). The commentaries identify them with the three sub-moments in the momentary life span of a dhamma: arising (uppāda), persistence or presence (ṭhiti), and dissolution (bhaṅga). (For more on this, see CMA 4:6.) Spk explains ṭhitassa aññathatta as the aging (or decay) of the persisting living entity (dharamānassa jīvamānassa jarā), namely, of the life faculty. The commentator mentions the opinion held by some teachers that it is not possible to posit a moment of decay in the case of the mental phenomena (feeling, etc.) [Spk-pṭ: because of the extreme brevity of the moment, decay being quickly overtaken by dissolution], but he rejects this view on the basis of the sutta itself. Spk-pṭ proposes a logical argument for the sub-moment of presence: “Just as a stage of dissolution distinct from the stage of arising is admitted, for otherwise it would follow that an entity dissolves in the very act of arising, so we must admit, as distinct from the stage of dissolution, a stage when an entity ‘confronts its own dissolution’ (bhaṅgābhimukhāvatthā); for something cannot break up unless it has confronted its own dissolution.” [38]

3“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.”

4“Good, good, Ānanda! With form, Ānanda, 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, Ānanda, are the things of which an arising is discerned, a vanishing is discerned, an alteration of that which stands is discerned. Being asked thus, Ānanda, you should answer in such a way.”

38. Ānanda (2)

1At Sāvatthī…. The Blessed One then said to the Venerable Ānanda as he was sitting to one side:

2“If, Ānanda, they were to ask you: ‘Friend Ānanda, 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, Ānanda, how would you answer?”

3“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.

4“‘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.

5“‘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.’

6“Being asked thus, venerable sir, I would answer in such a way.”

7“Good, good, Ānanda!”

8(The Buddha here repeats the entire answer of the Venerable Ānanda, concluding:) [40]

9“Being asked thus, Ānanda, you should answer in such a way.”

39. In Accordance with the Dhamma (1)

1At Sāvatthī. “Bhikkhus, when a bhikkhu is practising in accordance with the Dhamma,⁵¹ Dhammānudhammapaṭipanna. Spk: Navannaṁ lokuttaradhammānaṁ anulomadhammaṁ pubbabhāgapaṭipadaṁ paṭipannassa ; “when he is practising the preliminary portion of the practice that is in conformity with the ninefold supramundane Dhamma (the four paths, their fruits, and Nibbāna).” Cp. II, n. 34. this is what accords with the Dhamma: he should dwell engrossed in revulsion towards form, feeling, perception, volitional formations, and consciousness.⁵² Rūpe nibbidābahulaṁ vihareyya. Nibbidā, “revulsion,” is usually taken to refer to an advanced level of insight, which follows knowledge and vision of things as they really are (see 12:23 and II, n. 69). Spk explains “fully understands” by way of the three kinds of full understanding (see n. 42), and “is freed” (parimuccati) as meaning “freed through the full understanding of abandonment arisen at the moment of the path.” Alternatively, we might take the former as the arahant’s full knowledge of the first noble truth, the latter as the liberation from future rebirth ensured by the eradication of the taints. 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)

1At Sāvatthī. “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)

1… “he should dwell contemplating suffering in form … (as above) … he is freed from suffering, I say.”

42. In Accordance with the Dhamma (4)

1… “he should dwell contemplating nonself in form … (as above) … he is freed from suffering, I say.”

1At Sāvatthī. “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 These words are identical with the Buddha’s famous injunction to Ānanda in the Mahāparinibbāna Sutta (at DN II 100,20-22), also below at 47:9, 13, 14(V 154,5-6, 163,10-11, 164,28-29). In explaining the expression attadīpa, “with self as island,” Spk says: “What is meant by ‘self’? The mundane and supramundane Dhamma (ko pan’ ettha attā nāma? lokiyalokuttaro dhammo). Therefore he says next, ‘with the Dhamma as an island,’ etc.” This comment overlooks the obvious point that the Buddha is inculcating self-reliance. 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 The Se reading seems best: yoni yeva upaparikkhitabbā. Be omits yeva and Ee treats yoni as a masculine noun. Spk glosses yoni with kāraṇa, “cause,” and refers to MN III 142,23-24: yoni h’ esā Bhūmija phalassa adhigamāya; “For this, Bhūmija, is the basis for the achievement of the fruit.” See too 35:239 (IV 175,27-28) and AN II 76,24-25. Spkpṭ offers an etymology: yavati etasmā phalaṁ pasavatī ti yoni. At 22:95 we repeatedly find the phrase yoniso upaparikkhati, “carefully investigates,” and it is quite possible that here too yoniso was the original reading. A Burmese v.l. cited by Ee actually has yoniso va. ‘From what are sorrow, lamentation, pain, displeasure, and despair born? How are they produced?’

2“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.

3“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. [43] That consciousness of his changes and alters. With the change and alteration of consciousness, there arise in him sorrow, lamentation, pain, displeasure, and despair.

4“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 Na paritassati. See n. 33 above and II, n. 137. Being unagitated, one dwells happily. A bhikkhu who dwells happily is said to be quenched in that respect.⁵⁶ Tadaṅganibbuto ti vuccati. Though nibbuto is the past participle generally used to describe one who has attained Nibbāna, the prefix tadaṅga- qualifies that sense, suggesting he has not actually attained Nibbāna but has only approximated its attainment. One might have rendered this expression “one who has attained Nibbāna in that respect,” i.e., only in respect of a particular freedom. Spk: He is “quenched in that respect” because of the quenching of the defilements with respect to (or: through the factor of) insight. In this sutta it is just insight (vipassanā va) that is discussed.

5“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

1At Sāvatthī. [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….

2“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 origination of identity,’ the meaning here is this: a way of regarding things that leads to the origination of suffering.⁵⁷ Dukkhasamudayagāminī samanupassanā. Identity view (sakkāyadiṭṭhi) is so called because the five aggregates of clinging, which constitute personal identity (sakkāya), are also the most basic manifestation of suffering (dukkha), as declared in the first noble truth: saṅkhittena pañc’ upādānakkhandhā dukkhā (see 56:11). According to Spk, samanupassanā is here equivalent to views (diṭṭhi), while in the following passage on the cessation of suffering it denotes the knowledge of the four paths along with insight.

3“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)

1At Sāvatthī. “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 Spk: Seeing with correct wisdom (sammappaññāya) is the wisdom of the path together with insight. The mind becomes dispassionate (virajjati) at the moment of the path, and is liberated (vimuccati) at the moment of the fruit.

2“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.

3“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.

4“By being liberated, it is steady; by being steady, it is content; by being content, he is not agitated. Being unagitated, he personally attains Nibbāna. 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 Spk: It is steady (ṭhitaṁ) because there is no further work to be done; and content (santussitaṁ) because what was to be attained has been attained. It is noteworthy that the passage makes an unexpected transition from impersonal neuter nominatives (describing the bhikkhu’s mind, cittaṁ) to verbs that imply a personal subject (na paritassati, parinibbāyati, pajānāti).

46. Impermanent (2)

1At Sāvatthī. “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.’

2“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 The two expressions, “views concerning the past” (pubbāntānudiṭṭhiyo) and “views concerning the future” (aparāntānudiṭṭhiyo), clearly allude to the Brahmajāla Sutta (DN No. 1), which describes the famous sixty-two speculative views, eighteen about the past and forty-four about the future. Spk confirms this, and explains that at this point the first path has been shown [Spk-pṭ: by showing the complete abandonment of views]. The following passage shows the three higher paths and fruits; or, alternatively, the former passage shows the abandoning of views by way of mere insight, the sequel the four paths along with insight. For “obstinate grasping,” Se thāmasā parāmāso seems superior to Be thāmaso parāmāso and Ee thāmaso parāmaso; that is the reading at MN I 130,34, 257,4, etc. Spk glosses “obstinate grasping” as the obstinacy of views (diṭṭhithāmaso ) and the grasping of views (diṭṭhiparāmāso), apparently construing thāmasā, an instrumental used adverbially, as if it were an independent noun.
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.

3“By being liberated, it is steady; by being steady, it is content; by being content, one is not agitated. Being unagitated, one personally attains Nibbāna. 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

1At Sāvatthī. “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?

2“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.

3“Thus this way of regarding things and [the notion] ‘I am’ have not vanished in him.⁶¹ I read with Be and Se: asmī ti c’ assa avigataṁ hoti. Ee, and many mss, read adhigataṁ for avigataṁ. That the latter reading must be correct is proved by AN III 292,16-17, where the affirmative occurs, asmī ti kho me vigataṁ. This same argument applies to the reading at 22:89 below (III 128,34 foll.), despite the prevalence of adhigataṁ there. Spk explains “this way of regarding things” as regarding with views (diṭṭhisamanupassanā), and “the notion ‘I am’” as the “triple proliferation” (papañcattaya) of craving, conceit, and views. The two differ in that “regarding” is a conceptually formulated view, the notion “I am” a subtler manifestation of ignorance expressive of desire and conceit; see the important discussion at 22:89. The view of self is eliminated by the path of stream-entry; the notion “I am” is fully eradicated only by the path of arahantship.
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 I take this terse sentence to be describing the rebirth process contingent upon the persistence of the delusion of personal selfhood. Elsewhere “descent” (avakkanti)—of consciousness, or of name-and-form—indicates the commencement of a new existence (as at 12:39, 58, 59). Spk: When there is this group of defilements, there is the production of the five faculties conditioned by defilements and kamma. 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 I interpret this whole passage as a demonstration of how the new kammically active phase of existence commences through the renewal of conceiving in terms of the notion “I am” and speculative views of selfhood. Spk identifies “mind” (mano) with the kamma-mind (kammamano) and “mental phenomena” (dhammā) with its objects, or the former as the bhavaṅga and adverting consciousness. Ignorance-contact (avijjāsamphassa) is the contact associated with ignorance (avijjāsampayuttaphassa). Ignorance is the most fundamental condition underlying this process, and when this is activated by feeling it gives rise to the notion “I am” (a manifestation of craving and conceit). The idea “I am this” arises subsequently, when the vacuous “I” is given a content by being identified with one or another of the five aggregates. Finally, full eternalist and annihilationist views originate when the imagined self is held either to survive death or to undergo destruction at death. This passage thus presents us with an alternative version of dependent origination, where the “way of regarding things” and the notion “I am” belong to the causally active side of the past existence; the five faculties to the resultant side of the present existence; and the recurrence of the notion “I am” to the causal side of the present existence. This will in turn generate renewed existence in the future.
[47]

4“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

1At Sāvatthī. “Bhikkhus, I will teach you the five aggregates and the five aggregates subject to clinging. Listen to that….

2“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 The word khandha, aggregate, is glossed in the commentaries with rāsi, “group.” Each aggregate includes all instances of the particular phenomenological type that share its defining characteristic. The eleven categories into which each aggregate is classified are analysed at Vibh 1-12. 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.

3“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 This sutta is quoted and discussed at Vism 477-78 (Ppn 14:214-15), in relation to the difference between the aggregates and the aggregates subject to clinging. The key terms distinguishing the pañc’ upādānakkhandhā from the pañcakkhandhā are sāsava upādāniya, “with taints and subject to clinging.” The pañc’ upādānakkhandhā are included within the pañcakkhandhā, for all members of the former set must also be members of the latter set. However, the fact that a distinction is drawn between them implies that there are khandha which are anāsava anupādāniya, “untainted and not subject to clinging.” On first consideration it would seem that the “bare aggregates” are those of the arahant, who has eliminated the āsava and upādāna. However, in the Abhidhamma all rūpa is classified as sāsava and upādāniya, and so too the resultant (vipāka) and functional (kiriya) mental aggregates of the arahant (see Dhs §§1103, 1219). The only aggregates classed as anāsava and anupādāniya are the four mental aggregates occurring on the cognitive occasions of the four supramundane paths and fruits (see Dhs §§1104, 1220). The reason for this is that sāsava and upādāniya do not mean “accompanied by taints and by clinging,” but “capable of being taken as the objects of the taints and of clinging,” and the arahant’s mundane aggregates can be taken as objects of the taints and clinging by others (see As 347). For a detailed study of this problem, see Bodhi, “Aggregates and Clinging Aggregates.” Spk: Among the five aggregates the form aggregate is of the sense sphere, the other four aggregates are of the four planes (sense sphere, form sphere, formless sphere, supramundane). With taints (sāsava) means: what becomes a condition for the taints by way of object; so too that can be clung to (upādāniya) means what becomes a condition for clinging [Spk-pṭ: by being made its object]. Among the aggregates subject to clinging, stated by way of the practice of insight, the form aggregate is sense sphere, the others pertain to the three planes (i.e., excluding only the supramundane).

49. Soṇa (1)

1Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary. Then Soṇa the householder’s son approached the Blessed One…. The Blessed One then said to Soṇa the householder’s son:

2“Soṇa, 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 This is the threefold conceit: superiority, equality, and inferiority.

3“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?

4“Soṇa, when any ascetics and brahmins do not, on the basis of form—which is impermanent, suffering, and subject to change—regard themselves thus: ‘I am superior,’ or ‘I am equal,’ [49] or ‘I am inferior,’ what is that due to apart from seeing things as they really are?

5“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?

6“What do you think, Soṇa, 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.”

7“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.”

8“Therefore, Soṇa, 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.’

9“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.’

10“Seeing thus, Soṇa, 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. Soṇa (2)

1Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary. Then Soṇa the householder’s son approached the Blessed One…. The Blessed One then said to Soṇa the householder’s son:

2“Soṇa, 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 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 This passage applies the formula for the Four Noble Truths to each of the five aggregates, in accordance with the Buddha’s statement, “the five aggregates subject to clinging are suffering” (56:11). See 12:13 and II, n. 27.

3“But, Soṇa, 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)

1At Sāvatthī. “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 Spk: The mutual destruction of delight (nandi) and lust (rāga) is stated to show that in denotation there is actually no difference between them. Or, alternatively, one abandons delight by experiencing revulsion, (which occurs) through the contemplation of revulsion (nibbidānupassanā); one abandons lust by becoming dispassionate, (which occurs) through the contemplation of dispassion (virāgānupassanā). To this extent, having set up insight [Spk-pṭ: with the phrase, “with the destruction of delight comes the destruction of lust,” which consummates the function of insight], by the phrase “with the destruction of lust comes the destruction of delight” he shows the path; and by the phrase “with the destruction of delight and lust the mind is liberated” the fruit is shown.

2“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)

1At Sāvatthī. [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.

2“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]

Division II THE MIDDLE FIFTY

1At Sāvatthī. “Bhikkhus, one who is engaged is unliberated;⁶⁹ I read upayo with Be and Se, as against Ee upāyo. Here it seems the noun is being used as a virtual present participle. Spk: Engaged: one who has approached (upagato) the five aggregates by way of craving, conceit, and views. 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 I translate in accordance with Se. Be and Ee have omitted the clauses on vedanā and saññā, apparently an old scribal error. I also read nandūpasecana, with Be and Se, as against Ee nandupasevana. Though Spk does not offer a gloss, the Be-Se reading can claim support from the underlying metaphor of vegetation, which is made explicit in the simile in the next sutta. In the simile nandirāga is compared to the water element, and it is thus appropriate that it be “sprinkled.” The passage is quoted at DN III 228,6-13 in explanation of the “four stations of consciousness” (catasso viññaṇaṭṭhitiyo ); see too Nidd II 1. We find here still another indication of how consciousness grows and evolves in dependence on the other four aggregates. This sutta and the next should be compared with 12:38-40, 12:64, and 22:3. As to why consciousness is not “engaged” with itself, see above n. 19, which makes essentially the same point.

2“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.

3“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 Spk: The basis is cut off (vocchijjatārammaṇaṁ): the basis (or object) is cut off through the lack of any ability to precipitate rebirth. Spk-pṭ: The basis (or object), which is the condition for rebirth by way of the sign of kamma, etc., is “cut off” by way of (the cutting off of) the kamma that generates rebirth. Spk-pṭ thus takes ārammaṇa here in the sense dominant in the Abhidhamma, i.e., as the object of rebirth-consciousness (see CMA 3:17). However, I understand the word in the older sense of “basis,” elsewhere glossed simply as paccaya; see II, n. 112. Spk’s explanation need not entail the interpretation proposed by Spk-pṭ.
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.

4“When that consciousness is unestablished, not coming to growth, nongenerative, [54] it is liberated.⁷² Be, Se: Anabhisaṅkhacca vimuttaṁ (Ee: anabhisaṅkhārañca vimuttaṁ). The “nongenerative consciousness” is the consciousness that does not generate volitional formations (saṅkhāra). Spk says it is “liberated” because it does not generate rebirth. By being liberated, it is steady; by being steady, it is content; by being content, he is not agitated. Being unagitated, he personally attains Nibbāna. 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

1At Sāvatthī. “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 The five kinds of “seeds” (bīja) are actually five means of propagation. Spk gives examples of the five kinds drawn from Vin IV 35. 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?”

2“No, venerable sir.”

3“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?”

4“No, venerable sir.”

5“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?”

6“Yes, venerable sir.”

7“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 For a poetic version of the vegetation simile, see 5:9; for an elaboration of the comparison of consciousness to a seed, see AN I 223-24.

8“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.

9“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.

10“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.

11“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 Nibbāna. 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

1At Sāvatthī. There the Blessed One 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 Spk: The Blessed One uttered this inspired utterance because he was aroused by powerful joy while reviewing the emancipating nature (niyyānikabhāva) of the Teaching. The five lower fetters (pañc’ orambhāgiyāni saṁyojanāni) are: identity view, doubt, distorted grasp of rules and vows, sensual lust, and ill will. The formula for resolution recommended by the Buddha occurs in the suttas in two versions, one used by the annihilationists, the other the Buddha’s adaptation of this; as the two versions differ only with respect to two verb forms, they are sometimes confounded in the various recensions. From the commentarial glosses, it appears that the confusion had already set in before the age of the commentaries. Readings also differ among several editions of the same text. Generally I prefer the readings in Se, though in relation to the present sutta Se follows the lemma and gloss of Spk, which has adopted the first phrase in its annihilationist variant (though not interpreted as such). This corruption was probably already present in the text available to the commentators.
The annihilationist version—explicitly identified as ucchedadiṭṭhi at 22:81 and classed among the wrong views at 22:152 and 24:4—reads: no c’ assaṁ no ca me siyā, na bhavissāmi na me bhavissati. At AN V 63,28-64,2 the Buddha describes this creed as the highest of outside speculative views (etadaggaṁ bāhirakānaṁ diṭṭhigatānaṁ), the reason being that one who accepts such a view will not be attracted to existence nor averse to the cessation of existence. It is problematic how the optative clause in the annihilationist version should be interpreted; perhaps it can be read as an assertion that personal existence, along with its experienced world, is utterly fortuitous (“I might not have been and it might not have been mine”). The clause in the future tense clearly asserts that personal existence and its world will terminate at death.
The Buddha transformed this formula into a theme for contemplation consonant with his own teaching by replacing the first person verbs with their third person counterparts: No c’ assa no ca me siyā, na bhavissati na me bhavissati. The change of person shifts the stress from the view of self implicit in the annihilationist version (“I will be annihilated”) to an impersonal perspective that harmonizes with the anattā doctrine. In the present sutta, resolving (adhimuccamāno ) on the formula is said to culminate in the destruction of the five lower fetters, that is, in the stage of nonreturning (anāgāmitā). Elsewhere the formula includes a rider, yad atthi yaṁ bhūtaṁ taṁ pajahāmi, “what exists, what has come to be, that I am abandoning.” Contemplation of this is said to lead to equanimity. At MN II 264,29-265,20 practice guided by the full formula, with the rider, culminates in rebirth in the base of neither-perception-nor-nonperception (if the meditator clings to the equanimity) or in Nibbāna (if there is no clinging to the equanimity). At AN IV 70-74, resolution guided by the formula, again with the rider, leads to one of the five levels of nonreturning or to arahantship. At Ud 78,2-3 the shorter formula is applied to mindfulness of the body; one who dwells thus gradually crosses attachment, i.e., wins arahantship.
It may be significant that in the Nikāyas the precise meaning of the formula is never explicated, which suggests it may have functioned as an open-ended guide to reflection to be filled in by the meditator through personal intuition. As to the actual word meaning, the commentaries take the opening particle c’ to represent ce, “if,” glossed sace by Spk and yadi by Spk-pṭ. On this basis they interpret each part of the formula as a conditional. Spk explains the formula in the present sutta on the basis of the questionable reading c’ assaṁ, though its second alternative conforms to the superior reading c’ assa. I translate here from Spk very literally, rendering the lemma in the way favoured by the explanation: “If I were not, it would not be for me: If I were not (sace ahaṁ na bhaveyyaṁ), neither would there be my belongings (mama parikkhāro). Or else: If in my past there had not been kammic formation (kammābhi-saṅkhāro), now there would not be for me these five aggregates. I will not be, (and) it will not be for me: I will now so strive that there will not be any kammic formation of mine producing the aggregates in the future; when that is absent, there will be for me no future rebirth.”
I part with the commentaries on the meaning of c’, which I take to represent ca; the syntax of the phrase as a whole clearly requires this. The Skt parallels actually contain ca (e.g., at Uv 15:4, parallel to Ud 78). If we accept this reading, then (in the present sutta) the first “it” can be taken to refer to the personal five aggregates, the second to the world apprehended through the aggregates. For the worldling this dyad is misconstrued as the duality of self and world; for the noble disciple it is simply the duality of internal and external phenomena. On this basis I would interpret the formula thus: “The five aggregates can be terminated, and the world presented by them can be terminated. I will so strive that the five aggregates will be terminated, (and) so that the world presented by them will be terminated.” Alternatively, the first “it” might be taken to refer to craving, and the second to the five aggregates arisen through craving. In the additional rider, “what exists, what has come to be” denotes the presently existent set of five aggregates, which are being abandoned through the abandonment of the cause for their continued re-manifestation, namely, craving or desire-and-lust.
My understanding of this passage has been largely influenced by discussions with VĀT and Bhikkhu Ñāṇatusita. I am also indebted to Peter Skilling for information on the Skt and Tibetan versions of the formula.

2When this was said, a certain bhikkhu said to the Blessed One: “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?”

3“Here, bhikkhu, the uninstructed worldling, who is not a seer of the noble ones … regards form as self … or self as in consciousness.

4“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.’

5“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.’

6“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.’

7“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.’

8“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 Rūpaṁ vibhavissati, etc. Spk glosses: rūpaṁ bhijjissati, “form will break up,” and Spk-pṭ: rūpaṁ vinasissati, “form will perish.” The commentators seem to understand “extermination” here as the incessant momentary cessation of the aggregates, but I believe the verb refers to the final cessation of the aggregates with the attainment of the anupādisesanibbānadhātu . This meaning harmonizes better with the opening formula, and also seems supported by Th 715cd: saṅkhārā vibhavissanti, tattha kā paridevanā, “formations (only) will be exterminated, so what lamentation can there be over that.” [57]

9“The instructed noble disciple, bhikkhu, who is a seer of the noble ones … does not regard form as self … or self as in consciousness.

10“He understands as it really is impermanent form as ‘impermanent form’ … impermanent consciousness as ‘impermanent consciousness.’

11“He understands as it really is painful form as ‘painful form’ … painful consciousness as ‘painful consciousness.’

12“He understands as it really is selfless form as ‘selfless form’ … selfless consciousness as ‘selfless consciousness.’

13“He understands as it really is conditioned form as ‘conditioned form’ … conditioned consciousness as ‘conditioned consciousness. ’

14“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.’

15“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 Spk: With the extermination of form (rūpassa vibhavā): by the seeing of extermination, together with insight [Spk-pṭ: for the word “extermination” in the text is stated by elision of the word “seeing”]. For the four paths together with insight are called “the seeing of the extermination of form, etc.” This is said with reference to that. On the interpretation that I prefer (as stated in the preceding note), “the extermination of form,” etc., refers to the ultimate cessation of the aggregates in Nibbāna, and thus the realization that such cessation takes place functions as the spur implicit in the meditation formula that inspires the bhikkhu to break the five fetters.

16“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 Anantarā āsavānaṁ khayo. Here “the destruction of the taints” refers to arahantship, and it seems the bhikkhu is asking how one can attain arahantship directly, without being detained at the stage of nonreturner. Spk explains that there are two types of immediacy (anantara), proximate and distant. Insight is the proximate immediate cause for the path (since the supramundane path arises when insight has reached its peak), and the distant immediate cause for the fruit (since the fruit directly follows the path). Thus the bhikkhu is asking: “How should one know and see, with insight as the immediate cause, to attain the fruit of arahantship called ‘the destruction of the taints’?”

17“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 Spk: The worldling becomes frightened with the arising of weak insight (dubbalavipassanā); for he cannot overcome self-love and thus he becomes afraid, thinking, “Now I will be annihilated and won’t exist any more.” He sees himself falling into an abyss (see MN I 136,30-37,4 and n. 181 below). But when strong insight occurs to the instructed noble disciple, he doesn’t become frightened but thinks, “It is formations only that arise, formations only that cease.” Spk-pṭ: When the good worldling sees, with the knowledge of appearance as fearful, that formations are fearful, he doesn’t become afraid. “Knowledge of appearance as fearful” (bhayat’ upaṭṭhānañāṇa ) is an advanced stage of insight knowledge which lays bare the fearful nature of formations in all three periods of time; see Vism 645-47; Ppn 21:29-34.
[58]

18“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.

19“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.

20“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.

21“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 Nibbāna. 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.’

22“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

1At Sāvatthī. “Bhikkhus, there are these five aggregates subject to clinging. What five? The form aggregate subject to clinging, [59] 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.

2“So long as I did not directly know as they really are the five aggregates subject to clinging in four phases,⁸⁰ Catuparivaṭṭa, lit. “four turnings.” Spk-pṭ: By way of turning round the Four Noble Truths with respect to each of the five aggregates. I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Māra, and Brahmā, 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.

3“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.

4“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 Strangely, the Nikāyas do not offer an analysis of the form derived from the four great elements (catunnaṁ mahābhūtānaṁ upādāya rūpaṁ). This analysis first appears only in the Abhidhamma Piṭaka, according to which such form includes the five sense faculties, four sense objects (the tactile object being assigned to three of the great elements, excluding the water element), the space element, sexual determination, physical nutriment (= edible food), etc.; see CMA 6:2-5. On nutriment as a condition for the physical body, see II, n. 18. In this sutta the proximate condition for the origination of each of the five aggregates is shown, in contrast with 22:5, which shows the collective distal or remote condition for all five aggregates. For the distinction of the two types of conditions, see II, n. 58.

5“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 This paragraph shows trainees (sekha), who have directly known the Four Noble Truths and are practising for attainment of Nibbāna, the ultimate cessation of the five aggregates. For this reason the trainees are said to have “gained a foothold (gādhanti) in this Dhamma and Discipline,” in contrast to the arahants, who have completed their work.

6“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 This paragraph shows those beyond training (asekha), the arahants. Spk: They are well liberated (suvimuttā) by the liberation of the fruit of arahantship; consummate ones (kevalino ), complete, having done all their duties. There is no round for describing them (vaṭṭaṁ tesaṁ natthi paññāpanāya): there is no remaining round (of rebirths) for the description of them. Or else “round” means basis (kāraṇa), so there is no basis for description. At this point the plane of the one beyond training (asekhabhūmi, i.e., of the arahant) has been discussed. On “consummate one,” see I, n. 446. On the idea of the arahant as beyond description or free from reckoning, see 22:35 and n. 47 above. The expression vaṭṭaṁ tesaṁ natthi paññāpanāya recurs at 44:6 (IV 391,10); see too DN II 63,30-64,1. The phrase might also have been translated, “There is no round for their manifestation.”

7“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 Contact (phassa) is the coming together of sense object and consciousness via a sense faculty. When this occurs, the other mental factors arise, most notably feeling, perception, and volition. 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.

8“Whatever ascetics and brahmins, having thus directly known feeling, its origin, its cessation, and the way leading to its cessation, 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.

9“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.

10“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.

11“Whatever ascetics and brahmins … As to those consummate ones, there is no round for describing them.

12“And what, bhikkhus, are volitional formations? There are these six classes of volition:⁸⁵ The fact that there is a difference between the name of the aggregate (saṅkhārakkhandha) and the term of definition (sañcetanā) suggests that this aggregate has a wider compass than the others. In the Abhidhamma Piṭaka and the commentaries, the saṅkhārakkhandha is treated as an “umbrella category” for classifying all mental factors other than feeling and perception. Volition is mentioned only as the most important factor in this aggregate, not as its exclusive constituent. volition regarding forms, volition regarding sounds, volition regarding odours, volition regarding tastes, volition regarding tactile objects, 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. This Noble Eightfold Path is the way leading to the cessation of volitional formations; that is, right view … right concentration.

13“Whatever ascetics and brahmins … [61] … As to those consummate ones, there is no round for describing them.

14“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 It is significant that while contact is the proximate condition for feeling, perception, and volitional formations, name-and-form in its entirety is the proximate condition for consciousness. This ties up with the idea, as stated in 22:3, that the other four aggregates are the “home” of consciousness. See too in this connection 12:65 and 12:67.

15“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.

16“And whatever ascetics and brahmins, having thus directly known consciousness, its origin, its cessation, and the way leading to its cessation, 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.”

57. The Seven Cases

1At Sāvatthī. “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 The seven cases (sattaṭṭhānā) are obtained by merging the tetrad of the preceding sutta with the triad of 22:26. Spk: This sutta is a statement of both congratulations (ussadanandiya ) and enticement (palobhanīya). For just as a king who has won a battle rewards and honours his victorious warriors in order to inspire the other soldiers to become heroes, so the Blessed One extols and praises the arahants in order to inspire the others to attain the fruit of arahantship.

2“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.

3“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.

4“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.

5“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.

6“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 [63] 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.

7“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.

8“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.

9“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.

10“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.

11“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.

12“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.

13“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.

14“Whatever ascetics and brahmins … As to those consummate ones, there is no round for describing them.

15“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.

16“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.

17“Whatever ascetics and brahmins … As to those consummate ones, there is no round for describing them.

18“And what, bhikkhus, is consciousness? There are these six classes of consciousness: eye-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.

19“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.

20“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]

21“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.

22“It is in such a way, bhikkhus, that a bhikkhu is skilled in seven cases.

23“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 A triple investigator (tividhūpaparikkhī). This may be understood by way of the Dhātusaṁyutta (SN 14), the Saḷāyatanasaṁyutta (SN 35), and the Nidānasaṁyutta (SN 12). See too MN No. 115, where skill in the elements, sense bases, and dependent origination is explained in detail, augmented by the skill of knowing the possible and the impossible.

24“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

1At Sāvatthī. “Bhikkhus, the Tathāgata, 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 It seems that here bhikkhu paññāvimutto should be understood as any arahant disciple, not specifically as the paññāvimutta contrasted with the ubhatobhāgavimutta type, as in MN I 477-78. See II, n. 210.

2“The Tathāgata, 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.

3“Therein, bhikkhus, what is the distinction, what is the disparity, what is the difference between the Tathāgata, the Arahant, the Perfectly Enlightened One, and a bhikkhu liberated by wisdom?”

4“Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, take recourse in the Blessed One. It would be good if the Blessed One would clear up the meaning of this statement. Having heard it from him, the bhikkhus will remember it.”

5“Then listen and attend closely, bhikkhus, I will speak.”

6“Yes, venerable sir,” the bhikkhus replied. The Blessed One said this:

7“The Tathāgata, 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.

8“This, bhikkhus, is the distinction, the disparity, the difference between the Tathāgata, the Arahant, the Perfectly Enlightened One, and a bhikkhu liberated by wisdom.”

59. The Characteristic of Nonself

1Thus have I heard. On one occasion the Blessed One was dwelling at Bārāṇasī in the Deer Park at Isipatana.⁹⁰ This is the second discourse of the Buddha, recorded at Vin I 13-14. The five bhikkhus are the first five disciples, who at this point are still trainees (sekha). They attain arahantship by the end of the discourse. Spk: Following the Dhammacakkappavattana Sutta (the first sermon), given on the full-moon day of Āsaḷha (July), the five were gradually established in the fruit of stream-entry. On the fifth of the following fortnight, he addressed them, thinking, “Now I will teach them the Dhamma for the destruction of the taints.” There the Blessed One addressed the bhikkhus of the group of five thus: “Bhikkhus!”

2“Venerable sir!” those bhikkhus replied. The Blessed One said this:

3“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 The sutta offers two “arguments” for the anattā thesis. The first demonstrates the selfless nature of the five aggregates on the ground that they are insusceptible to the exercise of mastery (avasavattitā). If anything is to count as our “self” it must be subject to our volitional control; since, however, we cannot bend the five aggregates to our will, they are all subject to affliction and therefore cannot be our self. For a fuller presentation of this argument, see MN I 230-33. The second argument for anattā is introduced just below, beginning with the words “What do you think?…” This argument demonstrates the characteristic of nonself on the basis of the other two characteristics, impermanence and suffering, taken conjointly.

4“Feeling is nonself…. [67] … 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.’

5“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.”

6“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?” - [68] “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.”

7“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.’

8“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.’

9“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.’”

10That is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One’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. Mahāli

1Thus have I heard. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. Then Mahāli the Licchavi approached the Blessed One [69] … and said to him:

2“Venerable sir, Pūraṇa 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 Blessed One say about this?”⁹² In the Sāmaññaphala Sutta this view is ascribed to the Ājīvika teacher Makkhali Gosāla (DN I 53,24-28). The same source ascribes to Pūraṇa Kassapa the theory of the inefficacy of action (akiriyavāda; DN I 52,21-53,2), stated at 24:6 but without ascription. At 46:56 a different noncausality doctrine (ahetukavāda) is ascribed to Pūraṇa Kassapa.

3“There is, Mahāli, 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.”

4“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?”

5“If, Mahāli, 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 See 14:34. By being enamoured with it, they are captivated by it, and by being captivated by it they are defiled. This, Mahāli, is a cause and condition for the defilement of beings; it is thus that beings are defiled with cause and condition.

6“If, Mahāli, this feeling were exclusively suffering … If this perception … these volitional formations … [70] … 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, Mahāli, is a cause and condition for the defilement of beings; it is thus that beings are defiled with cause and condition.”

7“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?”

8“If, Mahāli, 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, Mahāli, is a cause and condition for the purification of beings; it is thus that beings are purified with cause and condition.

9“If, Mahāli, 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, Mahāli, is a cause and condition for the purification of beings; it is thus that beings are purified with cause and condition.”

61. Burning

1At Sāvatthī. “Bhikkhus, form is burning, feeling is burning, perception is burning, volitional formations are burning, consciousness is burning.⁹⁴ This is a compressed version of the fuller Āditta Sutta at 35:28, which applies the metaphor of burning to the twelve sense bases. Perhaps the present sutta was composed by simply replacing the sense bases with the aggregates, and was then compressed so that it would not “steal the show” from the more famous sutta, popularly known as the Fire Sermon, regarded by the Pāli tradition as the third formal discourse of the Buddha’s ministry. 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

1At Sāvatthī. “Bhikkhus, there are these three pathways of language, pathways of designation, pathways of description,⁹⁵ Niruttipathā adhivacanapathā paññattipathā. Spk: Language (nirutti, linguistic expression) is itself the pathway of language; or alternatively, language is called the pathway of language because it is the pathway for the communication of meanings to be understood through language. The other two terms should be understood in the same way; the three are synonyms. Dhs §§1306-8 distinguishes between nirutti, adhivacana, and paññatti on the one hand, and their respective patha on the other. There nirutti and the other two are treated as synonymous, but their respective patha are said to comprise all phenomena (sabb’ eva dhammā). At DN II 63,28-64,2, name-and-form together with consciousness is said to be adhivacanapatha, niruttipatha, paññattipatha. On the basis of these texts it seems that Spk has gone astray here, and we should understand that the three pathways of language, etc., are the five aggregates pertaining to the three time periods, and the corresponding temporal “term, label, description” applied to them is “language, designation, description.”
The sutta is quoted at Kv 150 as support for the Theravādin argument against the Sarvāstivādins, who held that past and future phenomena exist in some way.
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?

2“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.’

3“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.’

4“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.’

5“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.’

6“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.’

7“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.’

8“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.

9“Bhikkhus, even Vassa and Bañña of Ukkalā, 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 Spk explains ukkalā as residents of the country of Ukkala (also called Okkala, according to CPD corresponding to modern Orissa). Spk treats vasabhaññā as a dvanda, vasso ca bhañño ca, and explains that the two held the three wrong views found at 24:5-7. I read the last expression with Se and Ee, nindabyārosa-uparambhabhayā. Be includes an additional term in the second place, ghaṭṭana, not found in the other eds. See the parallel at MN III 78,12-16, which reads as Se and Ee do here. In Spk, ghaṭṭana is the gloss on byārosa, which Be apparently has absorbed into the text.

1Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park. Then a certain bhikkhu approached the Blessed One, paid homage to him, sat down to one side, and said to him:

2“Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute.”

3“Bhikkhu, in clinging one is bound by Māra; by not clinging one is freed from the Evil One.”⁹⁷ Spk: Clinging (upādiyamāno): seizing by way of craving, conceit, and views. In the next two suttas, conceiving (maññamāno ) and seeking delight (abhinandamāno) are explained in the same way. [74]

4“Understood, Blessed One! Understood, Fortunate One!”

5“In what way, bhikkhu, do you understand in detail the meaning of what was stated by me in brief?”

6“In clinging to form, venerable sir, one is bound by Māra; 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 Māra; by not clinging to it one is freed from the Evil One.

7“It is in such a way, venerable sir, that I understand in detail the meaning of what was stated by the Blessed One in brief.”

8“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 Māra … (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.”

9Then that bhikkhu, having delighted and rejoiced in the Blessed One’s words, rose from his seat, and, after paying homage to the Blessed One, keeping him on his right, he departed.

10Then, 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

1At Sāvatthī. Then a certain bhikkhu approached the Blessed One … and said to him: [75]

2“Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief….”

3“Bhikkhu, in conceiving one is bound by Māra; by not conceiving one is freed from the Evil One.”

4“Understood, Blessed One! Understood, Fortunate One!”

5“In what way, bhikkhu, do you understand in detail the meaning of what was stated by me in brief?”

6“In conceiving form, venerable sir, one is bound by Māra; by not conceiving it one is freed from the Evil One. In conceiving feeling … perception … volitional formations … consciousness one is bound by Māra; by not conceiving it one is freed from the Evil One.

7“It is in such a way, venerable sir, that I understand in detail the meaning of what was stated by the Blessed One in brief.”

8“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 Māra … (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.”

9… And that bhikkhu became one of the arahants.

65. In Seeking Delight

1At Sāvatthī. Then a certain bhikkhu approached the Blessed One … and said to him:

2“Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief….”

3“Bhikkhu, in seeking delight one is bound by Māra; by not seeking delight one is freed from the Evil One.”

4“Understood, Blessed One! Understood, Fortunate One!”

5“In what way, bhikkhu, do you understand in detail the meaning of what was stated by me in brief?”

6“In seeking delight in form, venerable sir, one is bound by Māra; 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 Māra; by not seeking delight in it one is freed from the Evil One. [76]

7“It is in such a way, venerable sir, that I understand in detail the meaning of what was stated by the Blessed One in brief.”

8“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 Māra … (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.”

9… And that bhikkhu became one of the arahants.

66. Impermanent

1At Sāvatthī. Then a certain bhikkhu approached the Blessed One … and said to him:

2“Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief….”

3“Bhikkhu, you should abandon desire for whatever is impermanent.”

4“Understood, Blessed One! Understood, Fortunate One!”

5“In what way, bhikkhu, do you understand in detail the meaning of what was stated by me in brief?”

6“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.

7“It is in such a way, venerable sir, that I understand in detail the meaning of what was stated by the Blessed One in brief.”

8“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]

9… And that bhikkhu became one of the arahants.

67. Suffering

(Opening as in preceding sutta:)

1… “Bhikkhu, you should abandon desire for whatever is suffering.” …

68. Nonself

1… “Bhikkhu, you should abandon desire for whatever is nonself.” … [78]

69. What Does Not Belong to Self

1… “Bhikkhu, you should abandon desire for whatever does not belong to self.”… [79]

70. Whatever Appears Tantalizing

1… “Bhikkhu, you should abandon desire for whatever appears tantalizing.”…

71. Rādha

1At Sāvatthī. Then the Venerable Rādha approached the Blessed One, [80] paid homage to him, sat down to one side, and said to him:⁹⁸ This sutta is identical with 18:21 (and 22:91), the next with 18:22 (and 22:92). A whole saṁyutta (SN 23) consists of suttas spoken to the Venerable Rādha.

2“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?”

3“Any kind of form whatsoever, Rādha, 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.’

4“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.’

5“When one knows and sees thus, Rādha, 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.”

6Then the Venerable Rādha … became one of the arahants.

72. Surādha

1At Sāvatthī. Then the Venerable Surādha approached the Blessed One … and said to him:

2“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?”

3“Any kind of form whatsoever, Surādha, 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.

4“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.

5“When one knows and sees thus, Surādha, 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.”

6Then the Venerable Surādha … became one of the arahants.

1At Sāvatthī. “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.

2“But, bhikkhus, the instructed noble disciple [82] 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)

1At Sāvatthī. “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.

2“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)

1At Sāvatthī. “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)

1At Sāvatthī. “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 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.’

2“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.’

3“To whatever extent, bhikkhus, there are abodes of beings, even up to the pinnacle of existence,⁹⁹ Nine abodes of beings (sattāvāsa) are enumerated at AN IV 401 (= DN III 263). The “pinnacle of existence” (bhavagga) is presumably the sphere of neither-perception-nor-nonperception, the highest realm of sentient existence. The term is used in this sense at Vibh 426,8 and regularly in the commentaries. these are the foremost in the world, these are the best, that is, the arahants.”

4This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

5“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.

6, 100
Limpid are their minds;
They are unsullied in the world—
The holy ones, without taints.

7“Having fully understood the five aggregates,
Ranging in the seven good qualities,¹⁰¹ Sattasaddhammagocarā. The seven good qualities: faith, moral shame, fear of wrongdoing, learning, energy, mindfulness, and wisdom; see MN I 356,1-21; DN III 252,10-12.
Those praiseworthy superior men
Are the Buddha’s bosom sons.

8“Endowed with the seven gems,
Trained in the threefold training,¹⁰² The seven gems (sattaratana) are the seven factors of enlightenment (satta bojjhaṅgā); see 46:42. The threefold training (tisikkhā) is the training in the higher virtue, the higher mind, and the higher wisdom; see AN I 235-36.
Those great heroes wander about
With fear and trembling abandoned.

9“Endowed with the ten factors,
Those great nāgas, concentrated,
Are the best beings in the world:
No craving can be found in them.¹⁰³ The ten factors (dasaṅga): the eight perfected factors of the Noble Eightfold Path, augmented by right knowledge and right liberation. They are known more specifically as the ten factors of the one beyond training (asekha); see MN I 446,29-447,6, II 29,2-12, etc. On nāga, see I, n. 84.

10“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]

11, 104
They are released from renewed existence.
Having reached the stage of the tamed,
They are the victors in the world.

12“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

1At Sāvatthī. “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. [85]

2“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.

3“So too, bhikkhus, ¹⁰⁵ Spk elaborates point-by-point on the comparison between the lion’s emerging from his lair and roaring, and the Buddha’s arising in the world and teaching the Dhamma. The lion’s sounding his roar is like the Buddha’s “setting in motion” the Wheel of the Dhamma in the Deer Park, and the terror of the smaller animals like the “arising of the terror of knowledge” (ñāṇasantāsassa uppatti) in the long-lived deities when they hear the Buddha expound the Four Noble Truths. when the Tathāgata 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 Blessed One, 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 Also at 12:21, etc.; see II, n. 58. Spk refers to 22:56 for an explanation of the origin and passing away of the five aggregates.

4“Then, bhikkhus, when those devas who are long-lived, beautiful, abounding in happiness, dwelling for a long time in lofty palaces, hear the Tathāgata’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 noneternal, though we thought ourselves eternal. It seems, sir, that we are impermanent, unstable, noneternal, included within identity.’¹⁰⁷ Spk: “For the most part” (yebhuyyena) is said to make an exception of those devas who are noble disciples. For no fear at all arises in the arahants, though they experience “urgency of knowledge” (ñāṇasaṁvega) because they have attained what should be attained through careful striving by one stirred by a sense of urgency. The other devas, as they attend to impermanence, experience both fear as mental fright (cittutrāsabhaya) and, at the time of strong insight, the fear of knowledge (ñāṇabhaya: probably the advanced stage of insight called bhayat’ upaṭṭhānañāṇa, “knowledge of appearance as fearful”; see n. 79). Included within identity (sakkāyapariyāpannā): included in the five aggregates. Thus, when the Buddha teaches them the Dhamma stamped with the three characteristics, exposing the faults in the round of existence, the fear of knowledge enters them. So powerful, bhikkhus, is the Tathāgata over this world together with its devas, so majestic and mighty.”

5This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this: [86]

6“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]:

7“The cessation of identity
And the origin of identity,
Also the Noble Eightfold Path
That leads to suffering’s appeasement.

8“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.

9“‘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

1At Sāvatthī. “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 Spk says that this does not refer to recollection by direct knowledge (i.e., by retrocognition of the past) but to the recollection of one’s past abodes by way of insight. Spk seems to understand the purport of the Buddha’s statement to be that they deliberately recollect the past in terms of the aggregates. I take the point differently, i.e., that though these ascetics imagine they are recalling the past experience of a permanent self, they are only recollecting past configurations of the five aggregates. This interpretation seems to be confirmed by the next paragraph, which reduces first-person memories (evaṁrūpo ahosiṁ) to experiences framed solely in terms of the aggregates (rūpaṁ yeva). It can also draw support from the parallel paragraph opening 22:47. Spk entitles this passage “the emptiness section” (suññatāpabba). A parallel commentary on the passage, slightly more elaborate, is at Vibh-a 3-6. What five?

2“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.

3“And why, bhikkhus, do you call it form?¹⁰⁹ Spk: Even though emptiness has been discussed, the discussion is not yet definitive because the characteristic of emptiness (suññatālakkhaṇa) has not been discussed. The present passage is introduced to show the characteristic of emptiness. Spk-pṭ: Since form, etc., are neither a self nor the belongings of a self, but are insubstantial and ownerless, they are empty of that (self). Their nature is emptiness, their characteristic is “being deformed,” etc. ‘It is deformed,’ bhikkhus, therefore it is called form.¹¹⁰ Ruppatī ti kho bhikkhave tasmā rūpan ti vuccati. I have tried, though clumsily, to capture the subtle word play of the Pāli, which capitalizes on the apparent correspondence between the verb ruppati and the noun rūpa. Etymologically, the two are not related. Ruppati is a passive verb from the root rup (= Skt lup), “to break, injure, spoil.” MW lists rupyate (s.v. rup), “to suffer violent or racking pain.” See too PED, s.v. ruppati. Spk glosses: Ruppatī ti kuppati ghaṭṭīyati pīḷīyati, bhijjatī ti attho; “It is deformed: it is disturbed, stricken, oppressed, meaning ‘it is broken.’” At KS 2:73, n. 1, Woodward has misunderstood the point of the commentary. It is not the case that Buddhaghosa misconstrues “these various contacts not as referring to this life, but as ‘informing’ creatures in other spheres.” Rather, he merely cites the cold hells, hot hells, etc., as the realms where the different types of “deformation” are most evident (pākaṭa). Spk adds that being “deformed” is the specific characteristic (paccattalakkhaṇa) of form, which distinguishes it from feeling and the other aggregates; but the general characteristics (sāmaññalakkhaṇa) are what they have in common, namely, impermanence, suffering, and nonself.
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.

4“And why, bhikkhus, do you call it feeling? ‘It feels,’ bhikkhus, therefore it is called feeling.¹¹¹ Spk: It is feeling itself that feels, not another—a being or a person. 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.

5“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.

6“And why, bhikkhus, do you call them volitional formations? ‘They construct the conditioned,’ bhikkhus, therefore they are called volitional formations.¹¹² Saṅkhataṁ abhisaṅkharontī ti bhikkhave tasmā saṅkhārā ti vuccanti . Unfortunately English is a poor medium for capturing the interconnections of this sentence in the Pāli, with the object (saṅkhataṁ), the verb (abhisaṅkharonti), and the subject (saṅkhārā) all derived from the same stem. See my discussion of saṅkhārā in the General Introduction, pp. 44-47. To replicate the Pāli we might have rendered it, “They construct the constructed, therefore they are called volitional constructions,” though this would bear certain connotations quite alien to the original. It is also an unfortunate coincidence that “volitional formations,” my rendering for saṅkhārā, is related to “form,” my rendering for rūpa. In Pāli there is no etymological tie between rūpa and saṅkhārā. To capture the several nuances of the verb abhisaṅkharoti we might have taken the liberty of rendering it, in this passage, by two verbs: “to generate,” which conveys the idea that the volitional formations actually produce the other aggregates (see the following note); and “to form,” which makes apparent the correspondence with the noun “formations.” This passage shows the active role of cetanā, volition, in constructing experienced reality. Not only does volition influence the objective content of the experience, but it also shapes the psychophysical organism within which it has arisen and, via its role as kamma, shapes the future configurations of the five aggregates to be produced by kamma. In this connection see 35:146, on the six sense bases as “old kamma.”
And what is the conditioned that they construct? They construct conditioned form as form;¹¹³ All three printed eds. of SN read, rūpaṁ rūpattāya saṅkhataṁ abhisaṅkharonti, and so for the other aggregates, except viññāṇa, where Ee reads, viññāṇatthāya; however, since Ee has no note on vv.ll., this is almost certainly an editorial inconsistency rather than a meaningful variant. Spk (Se and Ee) reads rūpatthāya in its lemma, implying that the termination -atthāya should apply to every aggregate, and apparently old Sinhalese mss of SN had this reading. Spk (Be), however, has rūpattāya. The explanation in Spk is equally intelligible on either reading of SN. I follow Be here: “As one is said to cook conjee as conjee, to bake a cake as a cake, so it [Spk-pṭ: the collection of states headed by volition] constructs, builds up, amasses (abhisaṅkharoti āyūhati sampiṇḍati) form itself—called ‘the conditioned’ because it is made by a combination of conditions—so that it becomes ‘conditioned form’ in accordance with its nature, for its formness (tathattāya rūpabhāvāya); the meaning is that it produces it (nipphādetī ti attho). This is the sense in brief: It constructs, produces the form arising along with itself and the associated feeling, etc. Here, too, the Blessed One shows just the specific characteristic of volitional formations, whose characteristic is volition. [Spk-pṭ: This is said because volition is the chief of the states belonging to the aggregate of volitional formations.]”
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.

7“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 The eight flavours are: ambila, tittaka, kaṭuka, madhuka, khārika, akhārika, loṇaka, aloṇaka; see too 47:8. The explanation of viññāṇa here is very similar to that of saññā, the difference being only in the type of sense object they cognize. Spk explains that the difference in object highlights a difference in their cognitive functions: “Perception is analysed by way of the eye door because it is evident in grasping the appearance and shape of the object; consciousness is analysed by way of the tongue door because it can grasp particular distinctions in an object even when there is no appearance and shape.” Spk continues with an explanation (also found at Vism 437; Ppn 14:3-5) according to which saññā, viññāṇa, and paññā are cognitive functions of increasing depth, discriminative acumen, and power of comprehension; this, however, is difficult to reconcile with the account of these factors found in the Nikāyas. Usually in the suttas viññāṇa is presented simply as the basic awareness of an object through one of the sense bases, i.e., as bare “consciousness of” rather than as a discriminative capacity. A parallel treatment of viññāṇa at MN I 292,26-29 defines it through its ability to cognize the three types of feelings (pleasant, painful, neutral); this just shifts the problem to that of distinguishing between viññāṇa and vedanā. Hamilton discusses the problem posed by these passages (Identity and Experience, pp. 53-55, 92-93). She offers the helpful suggestion that although viññāṇa is here defined in a way that encroaches upon the domain of saññā, we should understand that saññā does the actual discrimination (of objects at all five senses) while viññāṇa “is the awareness by which we experience every stage of the cognitive process, including the process of discriminating” (p. 92). From the commentarial standpoint, saññā is discussed more fully at As 110-11 and viññāṇa (under the name citta) at As 63-64.

8“Therein, bhikkhus, the instructed noble disciple reflects thus: ‘I am now being devoured by form.¹¹⁵ Spk: The first two sections—the emptiness section and the section on the characteristic of emptiness—have discussed the characteristic of nonself. Now he will discuss the characteristic of suffering. Therein, form does not devour one as a dog does a piece of meat, by tearing one apart, but rather in the way a soiled garment might cause discomfort, as when one says, “This shirt is devouring me.” The lines following the reflection incorporate the conclusion of 22:9-11. 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.

9“[He reflects thus:] ‘I am now being devoured by feeling.’ … [88] … ‘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.

10“What do you think, bhikkhus, is form permanent or impermanent? … Is feeling … perception … volitional formations … [89] consciousness permanent or impermanent?”¹¹⁶ Spk: This passage is stated to show the characteristic of impermanence, and to do so by bringing the three characteristics together. - “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.”

11“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.’

12“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 I render this passage with the aid of Spk, which glosses the last two pairs of terms thus: Visineti na ussinetī ti vikirati na sampiṇḍeti; vidhūpeti na sandhūpetī ti nibbāpeti na jālāpeti (some texts read viseneti, usseneti); cp. AN II 214-16. The present passage describes the sekha, who is still in the process of dismantling the round.

13“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.

14“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.

15“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. [90]

16“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.

17“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.’

18“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 Spk: This shows the arahant, who abides having dismantled the round.

19“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.

20“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.

21“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.

22“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.

23“When, bhikkhus, a bhikkhu is thus liberated in mind, the devas together with Indra, Brahmā, and Pajāpati pay homage to him from afar: [91]

24“‘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 Pādas cd should be read: yassa te nābhijānāma, yampi nissāya jhāyati. See AN V 324-26 and MN I 140,3-6. Spk states that at the end of this discourse five hundred bhikkhus were established in arahantship.

80. Alms-Gatherer

1On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in Nigrodha’s Park.

2Then the Blessed One, having dismissed the bhikkhus for a particular reason,¹²⁰ Spk: After spending the rains residence at Sāvatthī, the Buddha had set out for Kapilavatthu together with a large company of bhikkhus. When they arrived, the Sakyans came to see him, bringing many gifts for the Saṅgha. A noisy quarrel broke out among the bhikkhus over the distribution of the gifts, and it was for this reason that the Teacher dismissed them. He wanted to teach them, “It isn’t for the sake of such things as robes, etc., that you have gone forth into homelessness, but for the sake of arahantship.” 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.

3Then, while the Blessed One was alone in seclusion, a reflection arose in his mind thus:¹²¹ A similar passage is at MN I 457-59, but there the Sakyans first request the Buddha to pardon the bhikkhus, followed by Brahmā Sahampati, who makes the same appeal. In the MN version the sequence of the two similes is inverted. “The Saṅgha 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 Saṅgha of bhikkhus now just as I have assisted it in the past.”

4Then Brahmā Sahampati, having known with his own mind the reflection in the Blessed One’s mind, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, disappeared from the brahmā world and reappeared before the Blessed One. [92] He arranged his upper robe over one shoulder, raised his joined hands in reverential salutation towards the Blessed One, and said to him: “So it is, Blessed One! So it is, Fortunate One! The Saṅgha of bhikkhus has been dismissed by the Blessed One. There are bhikkhus here who are newly ordained … (as above, including the similes) … If they do not see the Blessed One there may take place in them some alteration or change. Venerable sir, let the Blessed One take delight in the Saṅgha of bhikkhus! Let the Blessed One welcome the Saṅgha of bhikkhus! Let the Blessed One assist the Saṅgha of bhikkhus now just as he has assisted it in the past.”

5The Blessed One consented by silence. Then Brahmā Sahampati, having understood the Blessed One’s consent, paid homage to the Blessed One and, keeping him on his right, he disappeared right there.

6Then in the evening the Blessed One 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 I follow Se here, which reads: Tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā te bhikkhū ekadvīhikāya sārajjamānarūpā yena bhagavā ten’ upasaṅkameyyuṁ. Be and Ee read yenāhaṁ in place of yena bhagavā; it seems the whole phrase is missing in SS. Spk glosses: Ekadvīhikāyā ti ek’ eko c’ eva dve dve ca hutvā. Sārajjamānarūpā ti ottappamānasabhāvā bhāyamānā. Spk: Why did the Buddha perform such a feat? From a desire for their welfare. For if they had come to him in groups they would not have shown reverence towards the Buddha nor would they have been able to receive a Dhamma teaching. But when they come timidly, ashamed, alone and in pairs, they show reverence and can receive a teaching.
Then those bhikkhus approached the Blessed One, alone and in pairs, in a timid manner. [93] Having approached, they paid homage to the Blessed One and sat down to one side. The Blessed One then said to them:

7“Bhikkhus, this is the lowest form of livelihood, that is, gathering alms. In the world this is a term of abuse:¹²³ Abhisāpa, glossed akkosa by Spk, which explains: “For when people get angry they abuse their antagonist by saying, ‘You should put on a monk’s robe, get yourself a begging bowl, and roam about seeking alms!’” Kapāla, rendered here “begging bowl,” is not the usual word for a monk’s almsbowl (= patta), but refers to the kind of bowl used by non-Buddhist ascetics (sometimes made from a skull); the use of the word seems pejorative. This paragraph and the next are also at It 89-90. Some of the terms describing the deviant monk just below are commented on in I, n. 176. ‘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!’

8“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.

9“There are, bhikkhus, these three kinds of unwholesome thoughts: sensual thought, thought of ill will, thought of harming. ¹²⁴ Spk says this passage is introduced to show that this person has become like a brand from a funeral pyre because of his evil thoughts. The “signless concentration” (animittasamādhi ) is insight concentration (vipassanā-samādhi), called “signless” because it removes the signs of permanence, etc. For more on the signless concentration, see IV, nn. 280, 312, 368., 368. 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.

10“There are, bhikkhus, these two views: the view of existence and the view of extermination.¹²⁵ Spk: The view of existence (bhavadiṭṭhi) is eternalism (sassatadiṭṭhi ); the view of extermination (vibhavadiṭṭhi) is annihilationism (ucchedadiṭṭhi). This passage is introduced to show that the signless concentration removes not only the three wrong thoughts but also eternalism and annihilationism. [94] Therein, bhikkhus, the instructed noble disciple reflects thus: ‘Is 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 Here the Buddha connects clinging, which arises on the basis of the mere five aggregates mistakenly held to as a self, with the last portion of the formula on dependent origination, thus showing present clinging to be the sustaining cause for the continuation of the round of existence. For a parallel, see MN I 511,30-512,2.

11“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.”

12“Seeing thus … He understands: ‘… there is no more for this state of being.’”¹²⁷ Spk: At the end of the discourse five hundred bhikkhus attained arahantship together with the analytical knowledges (paṭisambhidā).

81. Pārileyya

1On one occasion the Blessed One was dwelling at Kosambī in Ghosita’s Park.

2Then, in the morning, the Blessed One dressed and, taking bowl and robe, entered Kosambī for alms. When he had walked for alms in Kosambī 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 Saṅgha, he set out on tour alone, without a companion.¹²⁸ Spk assigns this sutta to the time of the famous quarrel at Kosambī. After he had failed in three attempts to reconcile the factious parties, the Buddha decided to set out alone. For a full account, see Vin I 337-57 and Ñāṇamoli, Life of the Buddha, pp. 109-19.

3Then, not long after the Blessed One had departed, a certain bhikkhu approached the Venerable Ānanda and told him: “Friend Ānanda, the Blessed One has set his lodging in order himself, taken his bowl and robe, and without informing his personal attendants, without taking leave of the Bhikkhu Saṅgha, he has set out on tour alone, without a companion.”

4“Friend, whenever the Blessed One sets out like that he wishes to dwell alone. On such an occasion the Blessed One should not be followed by anyone.”

5Then the Blessed One, wandering by stages, arrived at Pārileyyaka. There at Pārileyyaka the Blessed One dwelt at the foot of an auspicious sal tree.¹²⁹ Spk: The residents of Pārileyyaka built a leaf hall for the Blessed One in a protected grove near their town. An auspicious (bhadda) sal tree grew there. While living in dependence on the town, the Blessed One dwelt at the foot of the tree near the leaf hut in the grove. Spk relates here the story of the bull elephant who came to wait upon the Buddha; see Ud 41-42 and Vin I 352-53.

6Then a number of bhikkhus approached the Venerable Ānanda and exchanged greetings with him.¹³⁰ Spk: These were not the factious bhikkhus, but five hundred other monks who had come from various quarters after the rains. When they had concluded their greetings and cordial talk, they sat down to one side and said to the Venerable Ānanda: “Friend Ānanda, it has been a long time since we heard a Dhamma talk in the presence of the Blessed One. We should like to hear such a talk, friend Ānanda.”

7Then the Venerable Ānanda together with those bhikkhus approached the Blessed One at Pārileyyaka, at the foot of the auspicious sal tree. Having approached, they paid homage to the Blessed One and sat down to one side. The Blessed One 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 See 22:55 and n. 78 above. Spk explains this as referring to “the fruit of arahantship immediately following the path” (maggānantaraṁ arahattaphalaṁ). However, as in the commentarial system the fruit inevitably occurs in immediate succession to the path, I think the monk is really asking how to attain arahantship swiftly and directly, without being detained at any lower stage of awakening.

8The Blessed One, having known with his own mind the reflection in that bhikkhu’s mind, addressed the bhikkhus thus:

9“Bhikkhus, this Dhamma has been taught by me discriminately. ¹³² Vicayaso. Spk glosses with vicayena and explains: “Having delimited with knowledge that is capable of discriminating the real nature of the various phenomena.” What follows are the thirty-seven aids to enlightenment (bodhipakkhiyā dhammā); see pp. 1485-87. 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?’

10“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 Spk glosses “that regarding” (sā sasamanupassanā) as a “viewformation” (diṭṭhi-saṅkhāra). I understand saṅkhāra here as meaning what is conditioned rather than the active power of generation, i.e., as the saṅkhata-saṅkhāra of the commentaries rather than as abhisaṅkharaṇa-saṅkhāra, the act of volitional formation. The point, it seems, is that by calling the act of regarding a “formation,” the Buddha underlines its conditioned origination. This in turn highlights its impermanence, recognition of which knocks away the adherence to the very notion “I am,” thus culminating in arahantship. On “ignorance-contact” (avijjāsamphassa), see n. 63. 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.

11“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.

12“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.

13“He may not regard form as self or self as possessing form, but he regards form as in self. That regarding is a formation….

14“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…. [98]

15“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.

16“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 This view, which posits the identity of the self and the world (so attā so loko), seems to be derived from the Upaniṣads. Strangely, Spk passes over this view in silence, and Ps (commenting on MN I 135,37) offers only an unilluminating word gloss. For a discussion, see Wijesekera, “An Aspect of Upaniṣadic Ātman and Buddhist ‘Anattā,’” Buddhist and Vedic Studies, pp. 261-63. That eternalist view is a formation…. When one knows and sees thus, bhikkhus, the immediate destruction of the taints occurs.

17“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 Here I read with Se and Ee: no c’ assaṁ no ca me siyā, na bhavissāmi na me bhavissati. Be reads the third negated verb as nābhavissaṁ. Spk: “If I were not, neither would there be my belongings; if I will not be in the future, neither will there be my belongings.” For a fuller discussion, see n. 75. That annihilationist view is a formation….

18“He may not regard form as self … or hold such an [annihilationist] view, but he is perplexed, doubtful, indecisive in regard to the true Dhamma. That perplexity, doubtfulness, indecisive-ness in regard to the true Dhamma is a formation. 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.¹³⁶ Spk: Even though doubt (vicikicchā) does not exist in the cittas associated with craving, the doubt-formation arises from it because craving has not been abandoned. For doubt arises in one who has not abandoned craving.

19“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 Spk: In this sutta, in twenty-three cases, insight culminating in arahantship has been explained. [100]

82. The Full-Moon Night

1On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in the Mansion of Migāra’s Mother, together with a great Saṅgha of bhikkhus.¹³⁸ This entire sutta is at MN No. 109. Now on that occasion—the Uposatha day of the fifteenth, a full-moon night—the Blessed One was sitting out in the open surrounded by the Saṅgha of bhikkhus.

2Then a certain bhikkhu rose from his seat, arranged his upper robe over one shoulder, raised his joined hands in reverential salutation towards the Blessed One, and said to him: “Venerable sir, I would ask the Blessed One about a certain point, if the Blessed One would grant me the favour of answering my question.”

3“Well then, bhikkhu, sit down in your own seat and ask whatever you wish.”

4“Yes, venerable sir,” that bhikkhu replied. Then he sat down in his own seat and said to the Blessed One:

5“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?”

6“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.”

7Saying, “Good, venerable sir,” that bhikkhu delighted and rejoiced in the Blessed One’s statement. Then he asked the Blessed One a further question:

8“But, venerable sir, in what are these five aggregates subject to clinging rooted?”

9“These five aggregates subject to clinging, bhikkhu, are rooted in desire.”¹³⁹ Ime … pañcupādānakkhandhā chandamūlakā. Spk: Taṇhāchandamūlakā . On how the five aggregates originate from craving, see 22:5 and n. 30.

10“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?”

11“Bhikkhus, that clinging is neither the same as these 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 This exchange is also at MN I 299,33-300,3; see too 22:121 below. Spk: “Clinging is neither the same as the five aggregates subject to clinging” because the aggregates are not reducible simply to desire and lust; “nor is the clinging something apart from the five aggregates subject to clinging” because there is no clinging apart from the aggregates either as conascent factors or as object. For when a citta associated with craving occurs, the form produced by that citta belongs to the form aggregate, and the remaining mental states except craving belong to the other four aggregates: thus there is no clinging apart from the aggregates as conascent factors. (Craving is excepted because craving is what clings to the aggregates, and a mental factor cannot cling to itself.) Then, too, there is no clinging apart from the aggregates as object, because when clinging arises it takes as object one of the aggregates such as form.

12Saying, “Good, venerable sir,” that bhikkhu … asked the Blessed One a further question:

13“But, venerable sir, can there be diversity in the desire and lust for the five aggregates subject to clinging?”

14“There can be, bhikkhu,” the Blessed One 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.”

15Saying, “Good, venerable sir,” that bhikkhu … asked the Blessed One a further question:

16“In what way, venerable sir, does the designation ‘aggregates’ apply to the aggregates?”

17“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.”

18Saying, “Good, venerable sir,” that bhikkhu … asked the Blessed One a further question:

19“What is the cause and condition, venerable sir, for the manifestation of the form aggregate?¹⁴¹ Rūpakkhandhassa paññāpanāya. This might have been rendered “for the description of the form aggregate.” Paññāpana is literally “making known,” and something is “made known” either by becoming manifest or by being described. 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?”

20“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.”

21“Venerable sir, how does identity view come to be?”

22“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 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.”

23“But, venerable sir, how does identity view not come to be?”

24“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.”

25“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?”

26“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.”

27Saying, “Good, venerable sir,” that bhikkhu delighted and rejoiced in the Blessed One’s statement. Then he asked the Blessed One a further question:

28“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?”

29“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.’

30“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.’

31“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.”

32Now 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 I prefer the reading of the parallel at MN III 19,12-13, anattakatāni kammāni kam attānaṁ phusissanti. In the SN text, Be and Se read katham attānaṁ, and Ee katam attānaṁ, which perhaps should be amended to kam attānaṁ. Spk is silent, but MA explains that this monk had slipped into an eternalist view.

33Then the Blessed One, 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 Paṭipucchā-vinītā kho me tumhe bhikkhave tatra tatra tesu tesu dhammesu. The readings in Ee and MN (Ee) should be amended accordingly. Neither MA nor Spk offers any explanation, but it is clear enough that the “training through interrogation” is the catechistic method to be applied in the following paragraph.

34“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.”

35“Therefore … Seeing thus … He understands: ‘… there is no more for this state of being.’”¹⁴⁴ MN No. 109 concludes by stating that while this discourse was being spoken the minds of sixty bhikkhus were liberated from the taints. Spk states that at the conclusion of each sutta in this vagga five hundred bhikkhus attained arahantship! The verse that follows is in Be and Ee, but not in Se or MN. Pāda c should be read with Be: sakkāyena duve vuttā.

36These 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.

[105]

1At Sāvatthī. There the Venerable Ānanda addressed the bhikkhus thus: “Friends, bhikkhus!”

2“Friend!” those bhikkhus replied. The Venerable Ānanda said this:

3“Friends, the Venerable Puṇṇa Mantāniputta was very helpful to us when we were newly ordained.¹⁴⁵ Puṇṇa Mantāniputta was declared by the Buddha the foremost among the bhikkhus who were speakers on the Dhamma (AN I 23,26). See 14:15. He exhorted us with the following exhortation:

4“It is by clinging, Ānanda, that [the notion] ‘I am’ occurs, not without clinging. And by clinging to what does ‘I am’ occur, not without clinging?¹⁴⁶ Upādāya has a double meaning that is difficult to capture in translation. As absolutive of upādiyati it means “having clung to,” but it also has an idiomatic sense, “derived from, dependent on,” as in the expression catunnañ ca mahābhūtānaṁ upādāya rūpaṁ, “the form derived from the four great elements.” I have translated it here “by clinging to,” on the supposition that the literal meaning is primary, but the gloss of Spk emphasizes the idiomatic sense: Upādāyā ti āgamma ārabbha sandhāya paṭicca; “upādāya: contingent on, referring to, on the basis of, in dependence on.” The mirror simile can support either meaning, and both are probably intended: The youth looks at his or her image with concern for his or her personal appearance (“with clinging”), and the image becomes manifest in dependence on the mirror. Similarly, a person conceives “I am” by clinging to the five aggregates, and it is in dependence on the five aggregates, i.e., with the aggregates as objective referents, that the notion “I am” arises. See 22:151, which again plays upon this dual meaning of upādāya. 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.

5“Suppose, friend Ānanda, 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.

6“What do you think, friend Ānanda, is form permanent or impermanent?”… (as in preceding sutta) … “Seeing thus … He understands: ‘… there is no more for this state of being.’”

7“Friends, the Venerable Puṇṇa Mantāniputta [106] 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 Dhammo me abhisameto. Spk: He penetrated the Four Noble Truths with wisdom and became a stream-enterer. On abhisamaya, see II, n. 13.

84. Tissa

1At Sāvatthī. Now on that occasion the Venerable Tissa, the Blessed One’s paternal cousin,¹⁴⁸ See 21:9. 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 This passage occurs elsewhere, e.g., in SN at 47:9 (V 153,11-12) and 47:13 (V 162,15-16). Spk does not explain the etymology of madhurakajāto but paraphrases, “It has become unwieldy, as if heavy.” Madhuraka means “sweet, pleasant, charming,” but I follow PED’s explanation, “full of sweet drink, intoxicated.” See madhupītā in I, v. 842 and I, n. 590. In explaining dhammā pi maṁ na paṭibhanti, Spk takes dhammā as “the teachings”: “Even the doctrinal teachings are not clear to me; what I learned and studied does not appear.” Possibly dhammā here bears the more general sense of “things.” Sloth and torpor persist obsessing my mind. I am leading the holy life dissatisfied, and I have doubt about the teachings.”

2Then a number of bhikkhus approached the Blessed One, paid homage to him, sat down to one side, and reported this matter to him. The Blessed One then addressed a certain bhikkhu thus: “Come, bhikkhu, tell the bhikkhu Tissa in my name that the Teacher calls him.”

3“Yes, venerable sir,” that bhikkhu replied, and he went to the Venerable Tissa and told him: “The Teacher calls you, friend Tissa.”

4“Yes, friend,” the Venerable Tissa replied, and he approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him: “Is it true, Tissa, [107] that you informed a number of bhikkhus thus: ‘Friends, my body seems as if it were drugged … and I have doubt about the teachings’?”

5“Yes, venerable sir.”

6“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?”

7“Yes, venerable sir.”

8“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?”

9“Yes, venerable sir.”

10“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?”

11“No, venerable sir.”

12“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?”

13“No, venerable sir.”

14“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.’

15“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.’

16“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 Tathāgata, 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 designation 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 Nibbāna.

17“Rejoice, Tissa! Rejoice, Tissa! I am here to exhort, I am here to assist, I am here to instruct!”

18This is what the Blessed One said. Elated, the Venerable Tissa delighted in the Blessed One’s statement.¹⁵⁰ Spk: He not only delighted in it, but having gained this consolation from the Teacher, struggling and striving, after some time he was established in arahantship.

85. Yamaka

1On one occasion the Venerable Sāriputta was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’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 Blessed One, a bhikkhu whose taints are destroyed is annihilated and perishes with the breakup of the body and does not exist after death.”¹⁵¹ His position is not quite the same as that of the common annihilationist, since he does not hold that all beings are annihilated at death. He seems to hold an eternalist view in regard to unenlightened beings (since they have a lasting self which transmigrates) and annihilationism in regard to the arahant (since he utterly perishes at death). Spk: If he had thought, “Formations arise and cease; a simple process of formations reaches nonoccurrence,” this would not be a view (diṭṭhigata) but knowledge in accordance with the Teaching. But since he thought, “A being is annihilated and destroyed,” this becomes a view. What follows is paralleled by MN I 130-31 and I 256-57.

2A 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’?”

3“Exactly so, friends. 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.”

4“Friend Yamaka, do not speak thus. Do not misrepresent the Blessed One. It is not good to misrepresent the Blessed One. The Blessed One 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.’”

5Yet, 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 Blessed One, a bhikkhu whose taints are destroyed is annihilated and perishes with the breakup of the body and does not exist after death.”

6Since those bhikkhus were unable to detach the Venerable Yamaka from that pernicious view, they rose from their seats, approached the Venerable Sāriputta, and told him all that had occurred, adding: “It would be good if the Venerable Sāriputta would approach the bhikkhu Yamaka out of compassion for him.” The Venerable Sāriputta consented by silence.

7Then, in the evening, the Venerable Sāriputta 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 Blessed One, [111] a bhikkhu whose taints are destroyed is annihilated and perishes with the breakup of the body and does not exist after death’?”

8“Exactly so, friend.”

9“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 Spk: At the end of this teaching on the three characteristics Yamaka became a stream-enterer. Sāriputta asks the following questions to examine him and to get him to show that he has given up his wrong view. Spk glosses tathāgata here as “a being” (satta), which I think does not quite hit the mark. I take the subject of the discussion to be, not a being in general, but the arahant conceived as a being, as a substantial self. Thus the catechism will show that Yamaka has abandoned his identity view (sakkāyadiṭṭhi) regarding the arahant, and therewith his view of the arahant as a self that undergoes annihilation. We find a similar transition from the arahant (vimuttacitta bhikkhu) to the Tathāgata at MN I 140,3-7 and I 486-88.

10“What do you think, friend Yamaka, do you regard form as the Tathāgata?” - “No, friend.” - “Do you regard feeling … perception … volitional formations … consciousness as the Tathāgata?” - “No, friend.”

11“What do you think, friend Yamaka, do you regard the Tathāgata as in form?” - “No, friend.” - “Do you regard the Tathāgata as apart from form?” - “No, friend.” - “Do you regard the Tathāgata 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.”

12“What do you think, friend Yamaka, do you regard form, feeling, perception, volitional formations, and consciousness [taken together] as the Tathāgata?” - “No, friend.” [112]

13“What do you think, friend Yamaka, do you regard the Tathāgata as one who is without form, without feeling, without perception, without volitional formations, without consciousness?” - “No, friend.”¹⁵³ The first three alternatives—conceiving the aggregates individually as the Tathāgata, the Tathāgata as within the aggregates, and the Tathāgata as apart from the aggregates—correspond to the first three modes of conceiving in the Mūlapariyāya Sutta (MN I 1), which are set in relation to the sense bases at 35:30, 31. The fourth position conceives the aggregates collectively as the Tathāgata (perhaps a view of supervenience); the fifth conceives the Tathāgata as entirely transcendent, without any essential relation to the aggregates. These modes of conceiving can also be correlated with the twenty types of identity view.

14“But, friend, when the Tathāgata is not apprehended by you as real and actual here in this very life,¹⁵⁴ Diṭṭh’ eva dhamme saccato thetato tathāgato anupalabbhiyamāno. Cp. MN I 138,5-6: Attani ca bhikkhave attaniye ca saccato thetato anupalabbhamāne. MN I 140,6-7: Diṭṭh’ evāhaṁ bhikkhave dhamme tathāgataṁ ananuvejjo ti vadāmi. is it fitting for you to declare: ‘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’?”

15“Formerly, friend Sāriputta, when I was ignorant, I did hold that pernicious view, but now that I have heard this Dhamma teaching of the Venerable Sāriputta I have abandoned that pernicious view and have made the breakthrough to the Dhamma.”¹⁵⁵ See n. 147.

16“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?”

17“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 This passage can be read as a gloss on the Buddha’s famous dictum, “I make known just suffering and the cessation of suffering” (see end of 22:86).

18“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.’

19“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 Ee daheyya may be better than saddaheyya, in Be and Se. 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.

20“What do you think, friend Yamaka, when that man had approached that householder or householder’s son and said to him: ‘I 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’?”

21“Yes, friend.”

22“So too, friend Yamaka,¹⁵⁸ Spk: The uninstructed worldling attached to the round is like the gullible householder, the five fragile aggregates like the murderous enemy. When the enemy comes up to the householder and offers to serve him, that is like the time the aggregates are acquired at the moment of rebirth. When the householder takes the enemy to be his friend, that is like the time the worldling grasps the aggregates, thinking, “They are mine.” The honour the householder bestows on the enemy, thinking, “He is my friend,” is like the honour the worldling bestows on the aggregates by bathing them, feeding them, etc. The murder of the householder by the enemy is like the destruction of the worldling’s life when the aggregates break up. 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.

23“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.

24“He does not understand as it really is impermanent form as ‘impermanent form’¹⁵⁹ The next four paragraphs are also at 22:55. … impermanent feeling as ‘impermanent feeling’ … impermanent perception as ‘impermanent perception’ … impermanent volitional formations as ‘impermanent volitional formations’ … impermanent consciousness as ‘impermanent consciousness.’

25“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.’

26“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.’

27“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.’

28“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 as ‘murderous consciousness.’

29“He becomes engaged with form, clings to it, and takes a stand upon it as ‘my self.’¹⁶⁰ As in 12:15; see II, n. 31, n. 32. 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.

30“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.

31“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]

32“He understands as it really is impermanent form as ‘impermanent form’ … impermanent consciousness as ‘impermanent consciousness.’

33“He understands as it really is painful form as ‘painful form’ … painful consciousness as ‘painful consciousness.’

34“He understands as it really is selfless form as ‘selfless form’ … selfless consciousness as ‘selfless consciousness.’

35“He understands as it really is conditioned form as ‘conditioned form’ … conditioned consciousness as ‘conditioned consciousness. ’

36“He understands as it really is murderous form as ‘murderous form’ … murderous consciousness as ‘murderous consciousness.’

37“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.”

38“So it is, friend Sāriputta, 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 Sāriputta, my mind is liberated from the taints by nonclinging.” [116]

39This is what the Venerable Sāriputta said. Elated, the Venerable Yamaka delighted in the Venerable Sāriputta’s statement.¹⁶¹ This last sentence is not in Be.

86. Anurādha

1On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof.¹⁶² This sutta also occurs at 44:2, with the questionnaire given in full (though abridged in this translation). Now on that occasion the Venerable Anurādha was dwelling in a forest hut not far from the Blessed One. Then a number of wanderers of other sects approached the Venerable Anurādha and exchanged greetings with him. When they had concluded their greetings and cordial talk, they sat down to one side and said to him:

2“Friend Anurādha, when a Tathāgata is describing a Tathāgata—the highest type of person, the supreme person, the attainer of the supreme attainment¹⁶³ Tathāgato uttamapuriso paramapuriso paramapattipatto. This should establish that “the Tathāgata” here is not just “a being,” but a Buddha or an arahant; the expression recurs at 44:9. The four theses are all rooted in a conception of the Tathāgata as a self. The commentaries explain the first as eternalism, the second as annihilationism, the third as a syncretic view (partial-eternalism), the fourth as evasive scepticism. Two whole chapters in SN deal with these issues, the Vacchagottasaṁyutta (SN 33) and the Abyākatasaṁyutta (SN 44). See too 16:12. —he describes him in terms of these four cases: ‘The Tathāgata exists after death,’ or ‘The Tathāgata does not exist after death,’ or ‘The Tathāgata both exists and does not exist after death,’ or ‘The Tathāgata neither exists nor does not exist after death.’”

3When this was said, the Venerable Anurādha said to those wanderers: ‘Friends, when a Tathāgata is describing a Tathāgata—the highest type of person, the supreme person, the attainer of the supreme attainment—he describes him apart from these four cases: ‘The Tathāgata exists after death,’ or ‘The Tathāgata does not exist after death,’ or ‘The Tathāgata both exists and does not exist after death,’ or ‘The Tathāgata neither exists nor does not exist after death.’”¹⁶⁴ Spk: It is said that he thought, “These are hostile enemies of the Teaching. The Teacher would not describe (the Tathāgata) as they say. He must have described him in some other way.”

4When this was said, those wanderers said to the Venerable Anurādha: ‘This bhikkhu must be newly ordained, not long gone forth; or, if he is an elder, he must be an incompetent fool.”

5Then those wanderers of other sects, having denigrated the Venerable Anurādha with the terms “newly ordained” and “fool,” rose from their seats and departed. [117]

6Then, not long after those wanderers had left, it occurred to the Venerable Anurādha: “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 Blessed One 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?”

7Then the Venerable Anurādha approached the Blessed One, paid homage to him, sat down to one side, and reported to the Blessed One 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?”

8“What do you think, Anurādha, is form permanent or impermanent?” - “Impermanent, venerable sir.”… - “Therefore … Seeing thus … He understands: ‘… there is no more for this state of being.’

9“What do you think, Anurādha, do you regard form as the Tathāgata?” - “No, venerable sir.” - “Do you regard feeling … perception … volitional formations … consciousness as the Tathāgata?” - “No, venerable sir.”

10“What do you think, Anurādha, do you regard the Tathāgata as in form?” - “No, venerable sir.” - “Do you regard the Tathāgata as apart from form?” - “No, venerable sir.” - “Do you regard the Tathāgata 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.”

11“What do you think, Anurādha, do you regard form, feeling, perception, volitional formations, and consciousness [taken together] as the Tathāgata?” - “No, venerable sir.”

12“What do you think, Anurādha, do you regard the Tathāgata as one who is without form, without feeling, without perception, without volitional formations, without consciousness?” - “No, venerable sir.”

13“But, Anurādha, when the Tathāgata is not apprehended by you as real and actual here in this very life, is it fitting for you to declare: ‘Friends, when a Tathāgata is describing a Tathāgata—the highest type of person, the supreme person, the attainer of the supreme attainment—he describes him apart from these four cases: [119] ‘The Tathāgata exists after death,’ or … ‘The Tathāgata neither exists nor does not exist after death’?”

14“No, venerable sir.”

15“Good, good, Anurādha! Formerly, Anurādha, and also now, I make known just suffering and the cessation of suffering.”¹⁶⁵ This oft-quoted dictum can be interpreted at two levels. At the more superficial level the Buddha can be read as saying that he does not make any declaration about such metaphysical questions as an afterlife but teaches only a practical path for reaching the end of suffering here and now. This interpretation, however, does not connect the dictum with the Buddha’s previous statement that the Tathāgata is not apprehended in this very life. To make this connection we have to bring in the second interpretation, according to which the “Tathāgata” is a mere term of conventional usage referring to a compound of impermanent formations, which are “suffering” because they contain no permanent essence. It is just these that stand while the Tathāgata lives, and just these that cease with his passing away. The context in which the dictum occurs at MN I 140,14-15 also supports this interpretation.

87. Vakkali

1Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha 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 Vakkali was declared by the Buddha the foremost bhikkhu of those resolved through faith (etadaggaṁ saddhādhimuttānaṁ ; AN I 24,15). Spk: After completing the rains residence, the elder was on his way to see the Blessed One when he fell ill in the middle of the city. He could not walk, so they put him on a stretcher and carried him to a potter’s shed.
Then the Venerable Vakkali addressed his attendants:

2“Come, friends, approach the Blessed One, 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 Blessed One with his head at his feet.’ Then say: ‘It would be good, venerable sir, if the Blessed One would approach the bhikkhu Vakkali out of compassion.’”

3“Yes, friend,” those bhikkhus replied, and they approached the Blessed One, paid homage to him, sat down to one side, and delivered their message. The Blessed One consented by silence.

4Then the Blessed One dressed and, taking bowl and robe, approached the Venerable Vakkali. [120] The Venerable Vakkali saw the Blessed One coming in the distance and stirred on his bed.¹⁶⁷ Samadhosi. Spk: He showed his respect by making a movement; for, it is said, even a patient is obliged to show respect to a superior by making a gesture of rising. The Blessed One said to him: “Enough, Vakkali, do not stir on your bed. There are these seats ready, I will sit down there.”

5The Blessed One 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.”

6“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.”

7“I hope then, Vakkali, that you are not troubled by remorse and regret.”

8“Indeed, venerable sir, I have quite a lot of remorse and regret.”

9“I hope, Vakkali, that you have nothing for which to reproach yourself in regard to virtue.”

10“I have nothing, venerable sir, for which to reproach myself in regard to virtue.”

11“Then, Vakkali, if you have nothing for which to reproach yourself in regard to virtue, why are you troubled by remorse and regret?”

12“For a long time, venerable sir, I have wanted to come to see the Blessed One, but I haven’t been fit enough to do so.”

13“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 Yo kho Vakkali dhammaṁ passati, so maṁ passati. Yo maṁ passati, so dhammaṁ passati. Spk: Here the Blessed One shows (himself as) the Dhamma-body, as stated in the passage, “The Tathāgata, great king, is the Dhamma-body.” For the ninefold supramundane Dhamma is called the Tathāgata’s body. I cannot trace a statement that corresponds exactly to the one cited by Spk. Spk may be misquoting DN III 84,23-24, which actually reads: “For this, Vāseṭṭha, is a designation of the Tathāgata, that is, the Dhamma-body …” (tathāgatassa h’ etaṁ Vāseṭṭha adhivacanaṁ dhammakāyo iti pi …). On the ninefold supramundane Dhamma, see n. 51. Though the second clause seems to be saying that simply by seeing the Buddha’s body one sees the Dhamma, the meaning is surely that in order to really see the Buddha one should see the Dhamma, the truth to which he awakened. Hence the following catechism, intended to guide Vakkali towards that realization.
For in seeing the Dhamma, Vakkali, one sees me; and in seeing me, one sees the Dhamma.

14“What do you think, Vakkali, is form permanent or impermanent?” - [121] “Impermanent, venerable sir.”… - “Therefore … Seeing thus … He understands: ‘… there is no more for this state of being.’”

15Then the Blessed One, having given this exhortation to the Venerable Vakkali, rose from his seat and departed for Mount Vulture Peak.

16Then, not long after the Blessed One 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 It was here too that the Venerable Godhika expired by his own hand; see 4:23. How can one like me think of dying among the houses?”

17“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.

18The Blessed One spent the rest of that day and night on Mount Vulture Peak. Then, when the night was well advanced, two devatās of stunning beauty approached the Blessed One, illuminating the whole of Mount Vulture Peak…. Standing to one side, one devatā said to the Blessed One: “Venerable sir, the bhikkhu Vakkali is intent on deliverance.”¹⁷⁰ Vimokkhāya ceteti. Spk: For the sake of the deliverance of the path (magga-vimokkhatthāya). Although vimokkha and vimutti are derived from the same prefixed root (vi + muc), they usually appear in different contexts. To avoid confusion I have rendered the former as “deliverance,” the latter as “liberation.” Here they are synonymous. The other devatā said: “Surely, venerable sir, he will be liberated as one well liberated.”¹⁷¹ Suvimutto vimuccissati. Spk: He will be liberated as one liberated by the liberation of the fruit of arahantship. Those devas spoke thus because they knew, “By whatever method he arouses insight, he will attain arahantship immediately.” This is what those devatās said. Having said this, they paid homage to the Blessed One and, keeping him on their right, they disappeared right there.

19Then, when the night had passed, the Blessed One addressed the bhikkhus thus: “Come, bhikkhus, approach the bhikkhu Vakkali and say to him: ‘Friend Vakkali, listen to the word of the Blessed One [122] and two devatās. Last night, friend, when the night was well advanced, two devatās of stunning beauty approached the Blessed One. One devatā said to the Blessed One: “Venerable sir, the bhikkhu Vakkali is intent on deliverance.” The other devatā said: “Surely, venerable sir, he will be liberated as one well liberated.” And the Blessed One 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.”’”

20“Yes, venerable sir,” those bhikkhus replied, and they approached the Venerable Vakkali and said to him: “Friend Vakkali, listen to the word of the Blessed One and two devatās.”

21Then the Venerable Vakkali addressed his attendants: “Come, friends, lower me from the bed. How can one like me think of listening to the Blessed One’s teaching while seated on a high seat.”

22“Yes, friend,” those bhikkhus replied, and they lowered the Venerable Vakkali from the bed.

23“Last night, friend, two devatās of stunning beauty approached the Blessed One. One devatā said to the Blessed One: ‘Venerable sir, the bhikkhu Vakkali is intent on deliverance.’ The other devatā said: ‘Surely, venerable sir, he will be liberated as one well liberated.’ And the Blessed One 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.’”

24“Well then, friends, pay homage to the Blessed One 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 Blessed One 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. [123] 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.’”

25“Yes, friend,” those bhikkhus replied, and then they departed. Then, not long after those bhikkhus had left, the Venerable Vakkali used the knife.¹⁷² Vakkali’s message to the Buddha implies that he already considered himself an arahant. Spk, however, explains: “The elder, it is said, overestimated himself. As he had suppressed the defilements by concentration and insight, he did not see himself assailed by them and thus thought he was an arahant. Disgusted with his miserable life, he cut his jugular vein with a sharp knife. Just then, painful feelings arose in him. Realizing he was still a worldling, he took up his main meditation subject, explored it with knowledge, and attained arahantship just as he died.” On the basis of the sutta alone it is impossible to tell whether the commentary is right. For another account of a monk who took his life while thinking he was an arahant, see 35:87. Godhika (in 4:23) did not have this conviction, but took his life from despair due to his illness. He too, however, attained arahantship at the time of death. The sequel is as at 4:23; see I, nn. 313, 314..

26Then those bhikkhus approached the Blessed One … and delivered their message. The Blessed One 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.”

27“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 Blessed One saw in the distance the Venerable Vakkali lying on the bed with his shoulder turned. [124]

28Now 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 Blessed One 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?”

29“Yes, venerable sir.”

30“That, bhikkhus, is Māra 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 Nibbāna.”

88. Assaji

1On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary. Now on that occasion the Venerable Assaji was dwelling at Kassapaka’s Park, sick, afflicted, gravely ill.

2(As in preceding sutta, down to:) [125]

3“Then if you have nothing for which to reproach yourself in regard to virtue, Assaji, why are you troubled by remorse and regret?”

4“Formerly, venerable sir, when I was ill I kept on tranquillizing the bodily formations, but [now] I do not obtain concentration.¹⁷³ I read with Be: gelaññe passambhetvā passambhetvā kāysaṅkhāre viharāmi, so ’haṁ samādhiṁ nappaṭilabhāmi. The “bodily formations” are in-breathing and out-breathing (assāsa-passāsa); see MN I 56,20-22 and MN I 301,20-21 (= 41:6; IV 293,16). Spk: He kept tranquillizing in-and-out breathing when he dwelt in the fourth jhāna, where breathing ceases (36:11; IV 217,8-9). Because he had fallen away from all the meditative absorptions that he had previously attained, he thought, “Let me not fall away from the Teaching.”
As I do not obtain concentration, it occurs to me: ‘Let me not fall away!’”

5“Those ascetics and brahmins, Assaji, who regard concentration as the essence and identify concentration with asceticism,¹⁷⁴ Spk: Samādhisārakā samādhisāmaññā ti samādhiṁ yeva sārañ ca sāmaññañ ca maññanti. “In my Teaching that is not the essence; the essence is insight, path, and fruit.” failing to obtain concentration, might think, ‘Let us not fall away!’

6“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 Spk says that at the end of the Buddha’s exposition of the three characteristics, Assaji attained arahantship. Spk explains that the Buddha introduces the following passage to show the arahant’s constant abiding. See too 12:51, where the same text is coupled with a different simile. The present version is also at 36:7, 36:8, and 54:8.

7“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.’

8“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.

9“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.’

10“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

1On one occasion a number of elder bhikkhus were dwelling at Kosambī in Ghosita’s Park. Now on that occasion the Venerable Khemaka was living at Jujube Tree Park, sick, afflicted, gravely ill. [127]

2Then, in the evening, those elder bhikkhus emerged from seclusion and addressed the Venerable Dāsaka thus: “Come, friend Dāsaka, 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.’”

3“Yes, friends,” the Venerable Dāsaka replied, and he approached the Venerable Khemaka and delivered his message.

4[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.”

5Then the Venerable Dāsaka approached the elder bhikkhus and reported what the Venerable Khemaka had said. They told him: “Come, friend Dāsaka, 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 Blessed One; 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?’”

6“Yes, friends,” the Venerable Dāsaka replied, and he approached the Venerable Khemaka and delivered his message.

7[The Venerable Khemaka replied:] [128] “These five aggregates subject to clinging have been spoken of by the Blessed One; 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.”

8Then the Venerable Dāsaka approached the elder bhikkhus and reported what the Venerable Khemaka had said. They replied: “Come, friend Dāsaka, 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 Blessed One; 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.’”

9“Yes, friends,” the Venerable Dāsaka 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 Blessed One; 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 Although all three eds. of SN and both eds. of Spk read asmī ti adhigataṁ, this is probably an old corruption. I propose reading asmī ti avigataṁ; see my argument in support of this amendation at n. 61. Spk: Craving and conceit are found occurring in the mode “I am.” This passage clarifies the essential difference between the sekha and the arahant. While the sekha has eliminated identity view and thus no longer identifies any of the five aggregates as a self, he has not yet eradicated ignorance, which sustains a residual conceit and desire “I am” (anusahagato asmī ti māno asmī ti chando) in relation to the five aggregates. The arahant, in contrast, has eradicated ignorance, the root of all misconceptions, and thus no longer entertains any ideas of “I” and “mine.” The other elders apparently had not yet attained any stage of awakening and thus did not understand this difference, but the Venerable Khemaka must have been at least a stream-enterer [Spk-pṭ: some hold he was a nonreturner, others a once-returner] and thus knew that the elimination of identity view does not completely remove the sense of personal identity. Even for the nonreturner, an “odour of subjectivity” based on the five aggregates still lingers over his experience.
[129]

10Then the Venerable Dāsaka approached the elder bhikkhus and reported what the Venerable Khemaka had said. They replied: “Come, friend Dāsaka, 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”?’”

11“Yes, friends,” the Venerable Dāsaka replied, and he approached the Venerable Khemaka and delivered his message.

12“Enough, friend Dāsaka! Why keep running back and forth? Bring me my staff, friend. I’ll go to the elder bhikkhus myself.”

13Then 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’?”

14“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.’

15“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 I prefer vaṇṭassa, found in SS, over vaṇṇassa in all three printed eds. or ‘The scent belongs to the pistils’?”

16“No, friend.”

17“And how, friends, should one answer if one is to answer rightly?”

18“Answering rightly, friend, one should answer: ‘The scent belongs to the flower.’”

19“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.’

20“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.

21“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 Spk: The worldling’s mental process is like the soiled cloth. The three contemplations (of impermanence, suffering, and nonself) are like the three cleansers. The mental process of the nonreturner is like the cloth that has been washed with the three cleansers. The defilements to be eradicated by the path of arahantship are like the residual smell of the cleansers. The knowledge of the path of arahantship is like the sweetly scented casket, and the destruction of all defilements by that path is like the vanishing of the residual smell of the cleansers from the cloth after it has been placed in the casket.

22“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.”

23When 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 Blessed One’s teaching in detail.”

24This 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

1On one occasion a number of bhikkhus were dwelling at Bārāṇasī 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 Spk identifies this Channa with the Bodhisatta’s charioteer who led him out of the palace on the night of his great renunciation. He had received ordination as a monk but, because of his former close relationship with the Buddha, he became proud and domineering and spoke harshly to the other bhikkhus. Shortly before his parinibbāna the Buddha had instructed the Saṅgha to impose on him the brahmadaṇḍa, “the silence treatment” (DN II 154,18-23). When Channa realized he was being treated as a pariah by the Saṅgha, he was shaken by a sense of urgency (saṁvega). It is at this point that the sutta opens.

2When 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 Spk: All formations of the three planes (sabbe tebhūmakā saṅkhārā) are impermanent; all phenomena of the four planes (sabbe catubhūmakā dhammā) are nonself. Why didn’t those bhikkhus mention the characteristic of suffering? Because they thought, “This bhikkhu is argumentative. If we mention suffering he will quarrel with us, saying, ‘If form, etc., are suffering, the path and fruit too are suffering, so you monks have attained nothing but suffering.’” Thus they answered in a way that could not be faulted. See too MN I 228,10-14, 230,5-8, where only impermanence and nonself are mentioned in the explicit context of debate. The commentary to this passage gives a similar explanation of the omission of suffering.

3Then 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, Nibbāna; 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 Atha ko carahi me attā. Spk: It is said that this elder had started to practise insight meditation without having done discernment of conditions. His weak insight could not eliminate the grip of self (attagāha), and thus when formations appeared to him as empty, agitation arose in him along with the annihilationist view, “I will be annihilated, I will be destroyed.” He saw himself falling into an abyss. [Spkpṭ: Agitation through fear (bhayaparitassanā) and clinging to views (diṭṭh’ upādāna) arose in him over the thought, “If phenomena are nonself, then what self can deeds done by what is nonself affect?” (see 22:82 (III 104,1) and n. 142)]. Discernment of conditions (paccayapariggaha) is a stage in the development of insight in which the meditator explores the conditions for the five aggregates (see Vism, chap. 19). In the proper sequence of development this stage should precede investigation of the aggregates as impermanent, suffering, and nonself.
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?”

4Then it occurred to the Venerable Channa: “This Venerable Ānanda is dwelling at Kosambī 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 Ānanda 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 Ānanda, let me approach him.”

5Then the Venerable Channa set his lodging in order, took his bowl and robe, and went to Ghosita’s Park in Kosambī, where he approached the Venerable Ānanda and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and told the Venerable Ānanda everything that had happened, adding: [134] “Let the Venerable Ānanda exhort me, let him instruct me, let him give me a Dhamma talk in such a way that I might see the Dhamma.”

6“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 Khilaṁ pabhindi. MN I 101,9-27 mentions five types of mental barrenness (cetokhila). Channa’s problem seems to have been the fifth, anger and contemptuousness towards his fellow monks. Lend your ear, friend Channa, you are capable of understanding the Dhamma.”

7Then 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.”

8[The Venerable Ānanda then said:] “In the presence of the Blessed One I have heard this, friend Channa, in his presence I have received the exhortation he spoke to the bhikkhu Kaccānagotta:

9“This world, Kaccāna, 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.”

10“So it is, friend Ānanda, 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 Ānanda, I have made the breakthrough to the Dhamma.”

91. Rāhula (1)

1At Sāvatthī.¹⁸⁴ This sutta and the next are identical with 18:21-22 and 22:71-72. Then the Venerable Rāhula approached the Blessed One, paid homage to him, sat down to one side, [136] and said to him:

2“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?”

3“Any kind of form whatsoever, Rāhula, 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.’

4“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.’

5“When one knows and sees thus, Rāhula, 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. Rāhula (2)

1At Sāvatthī. Then the Venerable Rāhula … said to the Blessed One: “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?”

2“Any kind of form whatsoever, Rāhula, 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.

3“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.

4“When one knows and sees thus, Rāhula, 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.”

1At Sāvatthī. “Bhikkhus, suppose there was a mountain river sweeping downwards, flowing into the distance with a swift current. If on either bank of the river kāsa 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 kāsa 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.

2“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.

3“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

1At Sāvatthī. “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 This portion of the sutta offers an important counterpoint to the message of the Kaccānagotta Sutta (12:15). Here the Buddha emphasizes that he does not reject all ontological propositions, but only those that transcend the bounds of possible experience. While the Kaccānagotta Sutta shows that the “middle teaching” excludes static, substantialist conceptions of existence and nonexistence, the present text shows that the same “middle teaching” can accommodate definite pronouncements about these ontological issues. The affirmation of the existence of the five aggregates, as impermanent processes, serves as a rejoinder to illusionist theories, which hold that the world lacks real being.

2“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.

3“That, bhikkhus, is what the wise in the world agree upon as not existing, of which I too say that it does not exist.

4“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.

5“That, bhikkhus, is what the wise in the world agree upon as existing, of which I too say that it exists.

6“There is, bhikkhus, a world-phenomenon¹⁸⁶ Lokadhamma. Spk: The five aggregates are called thus because it is their nature to disintegrate (lujjanasabhāvattā). Loka is derived from lujjati at 35:82. The etymology cannot be accepted literally but serves a pedagogic purpose. in the world to which the Tathāgata has awakened and broken through. Having done so, he explains it, teaches it, proclaims it, establishes it, discloses it, analyses it, elucidates it.

7“And what is that world-phenomenon in the world to which the Tathāgata has awakened and broken through? Form, bhikkhus, is a world-phenomenon in the world to which the Tathāgata 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 … [140] … and elucidated by the Tathāgata, 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?

8“Feeling … Perception … Volitional formations … Consciousness is a world-phenomenon in the world to which the Tathāgata 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 Tathāgata, 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?

9“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 Tathāgata was born in the world and grew up in the world, but having overcome the world, he dwells unsullied by the world.”¹⁸⁷ Spk: In this sutta three types of world are spoken of. When it is said, “I do not dispute with the world,” it is the world of beings (sattaloka). “A world-phenomenon in the world”: here, the world of formations (saṅkhāraloka). “The Tathāgata was born in the world”: here, the geographic world (okāsaloka). Ee has omitted loke jāto, no doubt by oversight. The simile is also at AN II 38,30-39,3; see too AN V 152,12-16.

95. A Lump of Foam

1On one occasion the Blessed One was dwelling at Ayojjhā on the bank of the river Ganges. There the Blessed One addressed the bhikkhus thus:¹⁸⁸ Spk: One evening, while dwelling in that abode, the Blessed One came out from his fragrant cottage and sat down by the bank of the Ganges. He saw a great lump of foam coming downstream and thought, “I will give a Dhamma talk relating to the five aggregates.” Then he addressed the bhikkhus sitting around him. The sutta is one of the most radical discourses on the empty nature of conditioned phenomena; its imagery (especially the similes of the mirage and the magical illusion) has been taken up by later Buddhist thinkers, most persistently by the Mādhyamikas. Some of the images are found elsewhere in the Pāli Canon, e.g., at Dhp 46, 170. In the context of early Buddhist thought these similes have to be handled with care. They are not intended to suggest an illusionist view of the world but to show that our conceptions of the world, and of our own existence, are largely distorted by the process of cognition. Just as the mirage and magical illusion are based on real existents—the sand of the desert, the magician’s appurtenances—so these false conceptions arise from a base that objectively exists, namely, the five aggregates; but when seen through a mind subject to conceptual distortion, the aggregates appear in a way that deviates from their actual nature. Instead of being seen as transient and selfless, they appear as substantial and as a self.

2“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 Spk explains at length how form (i.e., the body) is like a lump of foam (pheṇapiṇḍa). I give merely the highlights: as a lump of foam lacks any substance (sāra), so form lacks any substance that is permanent, stable, a self; as the lump of foam is full of holes and fissures and the abode of many creatures, so too form; as the lump of foam, after expanding, breaks up, so does form, which is pulverized in the mouth of death. Spk’s commentary is also at Vibh-a 32-35.

3“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 Spk: A bubble (bubbuḷa) is feeble and cannot be grasped, for it breaks up as soon as it is seized; so too feeling is feeble and cannot be grasped as permanent and stable. As a bubble arises and ceases in a drop of water and does not last long, so too with feeling: 100,000 koṭis of feelings arise and cease in the time of a fingersnap (one koṭi = 10 million). As a bubble arises in dependence on conditions, so feeling arises in dependence on a sense base, an object, the defilements, and contact.

4“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 Spk: Perception is like a mirage (marīcikā) in the sense that it is insubstantial, for one cannot grasp a mirage to drink or bathe or fill a pitcher. As a mirage deceives the multitude, so does perception, which entices people with the idea that the colourful object is beautiful, pleasurable, and permanent.

5“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 Akukkukajātaṁ. Spk: There is no pith growing inside (anto asañjātaghanadaṇḍakaṁ). 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 The simile is used for a different purpose at MN I 233,15-23. Spk: As a plantain trunk (kadalikkhandha) is an assemblage of many sheaths, each with its own characteristic, so the aggregate of volitional formations is an assemblage of many phenomena, each with its own characteristic.

6“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 Spk: Consciousness is like a magical illusion (māyā) in the sense that it is insubstantial and cannot be grasped. Consciousness is even more transient and fleeting than a magical illusion. For it gives the impression that a person comes and goes, stands and sits, with the same mind, but the mind is different in each of these activities. Consciousness deceives the multitude like a magical illusion. For a modern parable illustrating the deceptive nature of consciousness, based on this simile, see Ñāṇananda, The Magic of the Mind, pp. 5-7.

7“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.’”

8This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

9“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.

10“However one may ponder it
And carefully investigate it,
It appears but hollow and void
When one views it carefully. [143]

11“With reference to this body
The One of Broad Wisdom has taught
That with the abandoning of three things
One sees this form discarded.

12“When vitality, heat, and consciousness
Depart from this physical body,
Then it lies there cast away:
Food for others, without volition.¹⁹⁵ See MN I 296,9-11, spoken by Sāriputta. I cannot trace a parallel spoken by the Buddha himself, but see Dhp 41.

13“Such is this continuum,
This illusion, beguiler of fools.
It is taught to be a murderer;
Here no substance can be found.¹⁹⁶ Spk explains that māyāyaṁ bālalāpinī, in pāda b, refers specifically to the aggregate of consciousness. The aggregate-mass is a murderer in two ways: (i) because the aggregates slay each other; and (ii) because murder appears in dependence on the aggregates. As to (i), when the earth element breaks up it takes along the other elements, and when the form aggregate breaks up it takes along the mental aggregates. As to (ii), when the aggregates exist such things as murder, bondage, injury, etc., come into being. On the comparison of the aggregates to murderers, see too 22:85 (III 114,20-24).

14“A bhikkhu with energy aroused
Should look upon the aggregates thus,
Whether by day or at night,¹⁹⁷ Read: divā vā yadi vā rattiṁ.
Comprehending, ever mindful.

15“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

1At Sāvatthī. Then a certain bhikkhu … Sitting to one side, that bhikkhu said to the Blessed One:

2“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?”

3“Bhikkhu, there is no form that is permanent, stable, eternal, not subject to change, and that will remain the same just like eternity 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.”

4Then the Blessed One 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 Spk: The holy life of the path arises stilling the formations of the three planes. If even this much individual existence were permanent, though the path might arise it would not be able to still the round of formations. Thus the holy life would not be discerned. 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.

5“In the past, bhikkhu, I was a head-anointed khattiya king.¹⁹⁹ Spk: This is said to show: “If any formations were permanent, then the success I enjoyed as King Mahāsudassana would have been permanent.” On King Mahāsudassana, a past incarnation of the Buddha, see the eponymic sutta, DN No. 17. I had 84,000 cities, the chief of which was the capital Kusāvatī. 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.

6“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 The elephant, the steed, the jewel-gem, the beautiful queen, and the commander-gem are five of the seven gems of the wheel-turning monarch (rājā cakkavattī). The other two, which Mahāsudassana also possessed, are the wheel-gem and the steward-gem; for details, see DN II 172-77. The seven gems are mentioned at 46:42. 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] Valāhaka. 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.

7“I had 84,000 jewels, the chief of which was the jewel-gem. I had 84,000 women, the chief of whom was Queen Subhaddā. 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 koṭis 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.

8“Of those 84,000 cities,²⁰¹ The passage beginning “Of those 84,000 cities” to the end is also at DN II 197-98, but the latter includes an additional closing paragraph. The homily on impermanence is at 15:20 (II 193,3-6). Spk: Having shown his success at the time when he was King Mahāsudassana, he now shows its impermanence. Just as a man might place a ladder against a campaka tree, climb up, take a campaka flower, and then descend, so the Blessed One has climbed up the story of King Mahāsudassana’s success, taken the characteristic of impermanence at the top, and descended.
bhikkhu, there was only one city in which I resided at that time: the capital Kusāvatī. 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.

9“Of those 84,000 elephants, there was only one elephant that I rode at that time, the royal bull elephant [named] Uposatha. Of those 84,000 steeds, there was only one steed that I rode at that time, the royal steed [named] Valāhaka. Of those 84,000 chariots, there was only one chariot that I rode in at that time, the chariot [named] Vejayanta.

10“Of those 84,000 women, there was only one woman who waited on me at that time, either a khattiya maiden or a velāmika maiden.²⁰² I read with Se, khattiyā vā velāmikā vā. Spk explains a velāmika as one born from a khattiya father and a brahmin mother, or a brahmin father and a khattiya mother. Of those 84,000 koṭis 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.

11“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

1At Sāvatthī. 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?”

2“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.”

3Then the Blessed One 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]

4“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.

5“What do you think, bhikkhu, is form permanent or impermanent?” - “Impermanent, venerable sir.”… [149] … - “Therefore … Seeing thus … He understands: ‘… there is no more for this state of being.’”

98. Simple Version

1At Sāvatthī. Sitting to one side, that bhikkhu said to the Blessed One: “Is there, venerable sir, any form, 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?”

2“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)

1At Sāvatthī. “Bhikkhus, this saṁsāra is without discoverable beginning. A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving.²⁰³ As at 15:1, etc. See II, n. 254.

2“There comes a time, bhikkhus, when the great ocean dries up and evaporates and no longer exists,²⁰⁴ On the destruction of the world by fire, see Vism 414-17 (Ppn 13:32-41). 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.

3“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.

4“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.

5“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 The simile of the dog is also at MN II 232,24-233,4. Spk: The foolish worldling is like the dog, his view is like the leash, his personal identity (sakkāya) is like the post. Like the dog’s running around the post is the worldling’s running around his personal identity bound to it by craving and views. 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.

6“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.” [151]

100. The Leash (2)

1“Bhikkhus, this saṁsāra is without discoverable beginning. A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving….

2“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.

3“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.

4“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.

5“Bhikkhus, have you seen the picture called ‘Faring On’?”²⁰⁶ Caraṇaṁ nāma cittaṁ. Citta here is the equivalent of Skt citra, picture. The exact meaning of the picture’s title is obscure. Spk glosses vicaraṇacitta, “the wandering picture” [Spk-pṭ: because they take it and wander about with it], but caraṇa here possibly means conduct, as in other contexts. Spk: The Saṅkha were a sect of heretical brahmins. Having taken a canvas, they had various pictures painted on it of the good and bad destinations to illustrate success and failure, and then they took it around on their wanderings. They would show it to the people, explaining, “If one does this deed, one gets this result; if one does that, one gets that.”

6“Yes, venerable sir.”

7“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 Tam pi … caraṇaṁ nāma cittaṁ citten’ eva cittitaṁ, tena pi … caraṇena cittena cittaññeva cittataraṁ. There are several puns here that cannot be successfully conveyed in translation (nor even in Skt for that matter). Citta is both mind (as in Skt) and picture (= Skt citra). Cittita (Ee: cintita) is “thought out” (related to citta, mind) and “diversified” (related to citra, picture). I have used “designed in its diversity” to capture both nuances. As 64-65 quotes this passage in its discussion of how mind designs the world.

8“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. [152]

9“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 Te pi … tiracchānagatā pāṇā citten’ eva cittitā, tehi pi … tiracchānagatehi pāṇehi cittaññeva cittataraṁ. Another series of puns. The point is that the diversity of the creatures in the animal realm reflects the diversity of the past kamma that causes rebirth as an animal, and this diversity of kamma in turn stems from the diversity of volition (cetanā), a mental factor. As 64-65 discusses this passage at length. Spk: Quails and partridges, etc., do not accumulate diverse kamma, thinking, “We will become diversified in such and such a way,” but the kamma arrives at the appropriate species (yoni), and the diversity is rooted in the species. For beings that arise in a particular species become diversified in the way appropriate to that species. Thus the diversity is achieved through the species, and the species reflect kamma.
yet the mind is even more diverse than those beings in the animal realm.

10“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.

11“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 The simile is also at 12:64. See II, n. 173. 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.

12“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)

1At Sāvatthī. “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 Also at 12:23. The following, through to the end, is also at AN IV 125-27.

2“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 Again, these are the thirty-seven aids to enlightenment. The theme of this sutta might be compared with MN No. 126, which deals with the question whether, in living the holy life, it is necessary to make a wish (āsañ ce pi karitvā) in order to achieve the fruit (phalassa adhigamāya). Here the word rendered “wish” is icchā.

3“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.

4“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.

5“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.

6“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.

7“So too, bhikkhus,²¹² The simile of the chicks is applied differently at MN I 104,3-13 and MN I 357,6-358,2. See too Vin III 3-5. Spk elaborates on the comparison of the bhikkhu’s enlightenment to the hatching of chicks: The hen’s preparatory work is like the bhikkhu’s devotion to development. The nonrotting of the eggs is like the bhikkhu’s not falling away from insight knowledge; the drying up of the moisture in the eggs is like the drying up of attachment to the three realms of existence; the thinning of the egg shells is like the thinning of ignorance; the maturation of the chicks is like the maturation of insight knowledge. The time when the chicks break the shells and emerge safely is like the time when the bhikkhu breaks the shell of ignorance and attains arahantship. And as the chicks go about adorning the village field, so the great arahant enters into fruition attainment which takes Nibbāna as its object, and thus adorns his monastery. 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.

8“When, bhikkhus, a carpenter²¹³ Reading palagaṇḍassa with Be and Se. Spk glosses vaḍḍhakissa . 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.

9“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.

10“Suppose, bhikkhus, there was a seafaring ship bound with rigging that had been worn away in the water for six months.²¹⁴ The simile is also at 45:158. I read it as in Se and Ee. Spk develops this simile even more minutely than the simile of the chicks. In brief: Like the wearing away of the rigging by the ocean water is the wearing away of the bhikkhu’s fetters by his going forth (into homelessness), study, and questioning. Like the time the ship is hauled onto dry land is the time the bhikkhu takes up a meditation subject and dwells in the forest. Like the drying up of the rigging by wind and sun during the day is the drying up of craving by insight knowledge. Like the wetting by snow at night is the wetting of the mind by gladness and joy arisen from meditation. Like the rain cloud pouring down is the knowledge of the path of arahantship. Like the decay of the rigging is the attainment of the fruit of arahantship. Like the persistence of the rigging in a decrepit state is the persistence of the arahant as he lives on benefitting the multitude. Like the collapse of the decrepit rigging is the arahant’s attainment of the Nibbāna element without residue. 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

1At Sāvatthī. “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 Sensual lust is eliminated by the path of nonreturning; lust for existence, ignorance, and the conceit “I am” by the path of arahantship.

2“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.’

3“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.’

4“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.’

5“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 ‘I am.’²¹⁶ This simile, and the six to follow, are applied differently at 45:141-47. The simile of the ascending sun is also at 2:29.

6“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.’

7“Just as, bhikkhus, among fragrant heartwoods, red sandalwood is declared to be their chief, so too, when the perception of impermanence is developed … it uproots all conceit ‘I am.’

8“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.’

9“Just as, bhikkhus, all petty princes are the vassals of a wheel-turning 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.’

10“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.’

11“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.’

12“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.’”

Division III THE FINAL FIFTY

1At Sāvatthī. “Bhikkhus, there are these four portions.²¹⁷ Spk glosses antā, lit. “ends,” with koṭṭhāsā, and explains that this sutta interprets the five aggregates by way of the Four Noble Truths. 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.

2“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.

3“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.

4“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.

5“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.

6“These, bhikkhus, are the four portions.”

104. Suffering

1At Sāvatthī. “Bhikkhus, I will teach you suffering, the origin of suffering, the cessation of suffering, and the way leading to the cessation of suffering.

2“And what, bhikkhus, is suffering? It should be said: the five aggregates subject to clinging. What five?… (as above) … This is called suffering.

3“And what, bhikkhus, is the origin of suffering? It is this craving that leads to renewed existence…. This is called the origin of suffering.

4“And what, bhikkhus, is the cessation of suffering? It is the remainderless fading away and cessation of that same craving…. This is called the cessation of suffering. [159]

5“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

1At Sāvatthī. “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

1At Sāvatthī. “Bhikkhus, I will teach you things that should be fully understood, full understanding, and the person that has fully understood.²¹⁸ Spk glosses pariññeyya with samatikkamitabba and pariññā with samatikkama; see n. 41. The “person who has fully understood” (pariññātāvī) is a conventional expression; see n. 37. Listen to that….

2“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. [160]

3“And what, bhikkhus, is full understanding? The destruction of lust, the destruction of hatred, the destruction of delusion: this is called full understanding.²¹⁹ Spk: By this, Nibbāna is shown.

4“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)

1At Sāvatthī. “Bhikkhus, there are these five aggregates subject to clinging. What five? The form aggregate subject to clinging … the consciousness aggregate subject to clinging.

2“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 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.

3“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 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)

1At Sāvatthī.²²⁰ Woodward, at KS 3:136, says that this sutta is the same as the preceding one, but that is not the case; this one adds samudayañ ca atthaṅgamañ ca. “Bhikkhus, there are these five aggregates subject to clinging. What five? The form aggregate subject to clinging … the consciousness aggregate subject to clinging.

2“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….

3“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

1At Sāvatthī. “Bhikkhus, there are these five aggregates subject to clinging. What five? The form aggregate subject to clinging … the consciousness aggregate subject to clinging.

2“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

1… “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 The stream-enterer (in the preceding sutta) and the arahant share the same understanding of the five aggregates. They differ in that the arahant has used this understanding to extricate all defilements, while the stream-enterer (and higher trainees) have yet to complete this task. Note too that whereas the stream-enterer is explained in terms of a noble disciple, the arahant is always defined as a bhikkhu. 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)

1At Sāvatthī. “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)

1At Sāvatthī. “Bhikkhus, whatever desire there is for form, whatever lust, delight, craving, whatever engagement and clinging, mental standpoints, adherences, and underlying tendencies—[162] 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.”

1At Sāvatthī. Then a certain bhikkhu approached the Blessed One, paid homage to him, sat down to one side, and said to him:

2“Venerable sir, it is said, ‘ignorance, ignorance.’ What now, venerable sir, is ignorance, and in what way is one immersed in ignorance?”

3“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

1At Sāvatthī…. Sitting to one side, that bhikkhu said to the Blessed One:

2“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?”

3“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)

1At Sāvatthī…. Sitting to one side, that bhikkhu said to the Blessed One:

2“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 As at 12:16. See II, nn. 34, 35..

3“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 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 Nibbāna in this very life.

4“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 Nibbāna in this very life.”

116. A Speaker on the Dhamma (2)

1At Sāvatthī…. Sitting to one side, that bhikkhu said to the Blessed One:

2“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 Nibbāna in this very life?”

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

117. Bondage

1At Sāvatthī. “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 I follow Be, which reads baddho jīyati, as against Se and Ee, which have baddho jāyati, “who is born in bondage.” who dies in bondage, who in bondage goes from this world to the other world. [165]

2“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.

3“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.

4“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 (1)²²⁴ The Ee title, Parimucchita, should be amended to Paripucchita.

1At Sāvatthī. “Bhikkhus, what do you think, do you regard form thus: ‘This is mine, this I am, this is my self’?”

2“No, venerable sir.”

3“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.’

4“Do you regard feeling … perception … volitional formations … [166] consciousness thus: ‘This is mine, this I am, this is my self’?”

5“No, venerable sir.”

6“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.’

7“Seeing thus … He understands: ‘… there is no more for this state of being.’”

119. Interrogation (2)

1At Sāvatthī. “Bhikkhus, what do you think, do you regard form thus: ‘This is not mine, this I am not, this is not my self’?”

2“Yes, venerable sir.”

3“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.’

4“Do you regard feeling … perception … volitional formations … consciousness thus: ‘This is not mine, this I am not, this is not my self’?”

5“Yes, venerable sir.”

6“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.’

7“Seeing thus … He understands: ‘… there is no more for this state of being.’”

120. Things That Fetter

1At Sāvatthī. “Bhikkhus, I will teach you the things that fetter and the fetter. Listen to that….

2“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

1“Bhikkhus, I will teach you the things that can be clung to and the clinging. Listen to that….

2“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

1On one occasion the Venerable Sāriputta and the Venerable Mahākoṭṭhita were dwelling at Bārāṇasī in the Deer Park at Isipatana. Then, in the evening, the Venerable Mahākoṭṭhita emerged from seclusion, approached the Venerable Sāriputta, exchanged greetings, and said to him: “Friend Sāriputta, what are the things that a virtuous bhikkhu should carefully attend to?”

2“Friend Koṭṭhita, 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 This list is found elsewhere in the Nikāyas (e.g., at MN I 435,33-35, MN I 500,3-5, AN II 128,16-18, AN IV 422,25-423,1). The eleven terms are expanded to forty at Paṭis II 238, and commented on at Vism 611-13 (Ppn 20:19-20). Spk reduces them to the three contemplations: “impermanence” and “disintegration” represent contemplation of impermanence; “empty” and “nonself,” contemplation of nonself; and the others, contemplation of suffering. Vism 613 and Ps III 146,13, however, assign “as alien” (parato) to the contemplation of nonself, which seems more plausible. 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 attend to these five aggregates subject to clinging as impermanent … as nonself. [168] 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.”

3“But, friend Sāriputta, what are the things that a bhikkhu who is a stream-enterer should carefully attend to?”

4“Friend Koṭṭhita, 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.”

5“But, friend Sāriputta, what are the things that a bhikkhu who is a once-returner should carefully attend to?”

6“Friend Koṭṭhita, a bhikkhu who is a once-returner should carefully attend to these five aggregates subject to clinging as impermanent … as nonself. When, friend, a bhikkhu who is a once-returner carefully attends thus to these five aggregates subject to clinging, it is possible that he may realize the fruit of nonreturning.”

7“But, friend Sāriputta, what are the things that a bhikkhu who is a nonreturner should carefully attend to?”

8“Friend Koṭṭhita, 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 nonreturner carefully attends thus to these five aggregates subject to clinging, it is possible that he may realize the fruit of arahantship.”

9“But, friend Sāriputta, what are the things that a bhikkhu who is an arahant should carefully attend to?”

10“Friend Koṭṭhita, 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 Natthi … arahato uttarikaraṇīyaṁ katassa vā paṭicayo. Spk does not comment on this, but Mp IV 165,3-5 (commenting on AN IV 355,24-25) explains: “There is nothing further to be done, because he has done the four tasks imposed by the Four Noble Truths (see 56:11). And no repetition of what he has already done, for the developed path need not be developed again and the abandoned defilements need not be abandoned again.” On “a pleasant dwelling in this very life,” just below, see II, n. 332.
[169] 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

(This sutta is identical with the preceding one except that the opening question and reply are phrased in terms of “an instructed bhikkhu.”)

124. Kappa (1)

1At Sāvatthī. Then the Venerable Kappa approached the Blessed One, paid homage to him, sat down to one side, and said to him:

2“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?”

3(Remainder identical with §71, but addressed to Kappa.) [170]

125. Kappa (2)

1At Sāvatthī. Then the Venerable Kappa approached the Blessed One … and said to him:

2“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.)

1At Sāvatthī. [171] 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?”

2“Here, bhikkhu, the uninstructed worldling does not understand 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.’

3“This is called ignorance, bhikkhu, and in this way one is immersed in ignorance.”

4When this was said, that bhikkhu said to the Blessed One:

5“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?”

6“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.’ [172] 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.’

7“This is called true knowledge, bhikkhu, and in this way one has arrived at true knowledge.”

127. Subject to Arising (2)

1On one occasion the Venerable Sāriputta and the Venerable Mahākoṭṭhita were dwelling at Bārāṇasī in the Deer Park at Isipatana. Then, in the evening, the Venerable Mahākoṭṭhita emerged from seclusion, approached the Venerable Sāriputta, … and said to him: “Friend Sāriputta, it is said, ‘ignorance, ignorance. ’ What now, friend, is ignorance, and in what way is one immersed in ignorance?”

2(The rest of this sutta is identical with the exchange on ignorance in the preceding sutta.) [173]

128. Subject to Arising (3)

1At Bārāṇasī in the Deer Park at Isipatana. Sitting to one side, the Venerable Mahākoṭṭhita said to the Venerable Sāriputta: “Friend Sāriputta, 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)

1At Bārāṇasī in the Deer Park at Isipatana. Sitting to one side, the Venerable Mahākoṭṭhita said to the Venerable Sāriputta: “Friend Sāriputta, it is said, ‘ignorance, ignorance.’ What now, friend, is ignorance, and in what way is one immersed in ignorance?”

2“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)

1At Bārāṇasī in the Deer Park at Isipatana…. [174] “Friend Sāriputta, it is said, ‘true knowledge, true knowledge.’ What now, friend, is true knowledge, and in what way has one arrived at true knowledge?”

2“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)

1At Bārāṇasī in the Deer Park at Isipatana…. “Friend Sāriputta, it is said, ‘ignorance, ignorance.’ What now, friend, is ignorance, and in what way is one immersed in ignorance?”

2“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)

1At Bārāṇasī in the Deer Park at Isipatana…. “Friend Sāriputta, it is said, ‘true knowledge, true knowledge.’ What now, friend, is true knowledge, and in what way has one arrived at true knowledge?”

2“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.” [175]

133. Koṭṭhita (1)

(Identical with §129 and §130 combined, except here Sāriputta asks the questions and Mahākoṭṭhita replies.)

134. Koṭṭhita (2)

1(Identical with §131 and §132 combined, except here Sāriputta asks the questions and Mahākoṭṭhita replies.) [176]

135. Koṭṭhita (3)

1The same setting. Sitting to one side, the Venerable Sāriputta said to the Venerable Mahākoṭṭhita: “Friend Koṭṭhita, it is said, ‘ignorance, ignorance.’ What now, friend, is ignorance, and in what way is one immersed in ignorance?”

2“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.”

3When this was said, the Venerable Sāriputta said to the Venerable Mahākoṭṭhita: “Friend Koṭṭhita, it is said, ‘true knowledge, true knowledge.’ What now, friend, is true knowledge, and in what way has one arrived at true knowledge?”

4“Here, friend, the instructed noble disciple understands form, [177] 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.”

1At Sāvatthī. “Bhikkhus, form is hot embers,²²⁷ Kukkuḷa. See I, v. 824. Spk: A great conflagration, hot and blazing. In this sutta the characteristic of suffering is discussed. 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 (1)

1At Sāvatthī. “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)

1… “Bhikkhus, you should abandon lust for whatever is impermanent.” …

(Complete as in the preceding sutta, with “lust” instead of “desire.”)

139. Impermanent (3)

1… “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)

1… “Bhikkhus, you should abandon desire for whatever is suffering.” …

141. Suffering (2)

1… “Bhikkhus, you should abandon lust for whatever is suffering.” …

142. Suffering (3)

1… “Bhikkhus, you should abandon desire and lust for whatever is suffering.”…

143. Nonself (1)

1… “Bhikkhus, you should abandon desire for whatever is nonself.” … [179]

144. Nonself (2)

1… “Bhikkhus, you should abandon lust for whatever is nonself.” …

145. Nonself (3)

1… “Bhikkhus, you should abandon desire and lust for whatever is nonself.”…

146. Engrossed in Revulsion

1At Sāvatthī. “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 See 22:39 and n. 52. 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

1At Sāvatthī.²²⁹ The next three suttas correspond to 22:40-42. Ee has omitted the text of 22:148, apparently by oversight as the title is correct while the text is that of 22:149. Accordingly, in this saṁyutta all the following sutta numbers in Ee are short by one. “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) … [180] he is freed from suffering, I say.”

148. Contemplating Suffering

1… “he should dwell contemplating suffering in form … he is freed from suffering, I say.”

149. Contemplating Nonself

1… “he should dwell contemplating nonself in form … he is freed from suffering, I say.”

1At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, do pleasure and pain arise internally?”²³⁰ Spk glosses kiṁ upādāya with kiṁ paṭicca, but a word play is probably involved; see n. 146. The double sense would then be that pleasure and pain arise because one clings to the five aggregates with desire and lust, and they arise in dependence on the five aggregates as their support and object. [181]

2“Venerable sir, our teachings are rooted in the Blessed One….”

3“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.

4“What do you think, bhikkhus, is form permanent or impermanent?”

5“Impermanent, venerable sir.”

6“Is what is impermanent suffering or happiness?”

7“Suffering, venerable sir.”

8“But without clinging to what is impermanent, suffering, and subject to change, could pleasure and pain arise internally?”

9“No, venerable sir.”

10“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?”

11“No, venerable sir.”

12“Seeing thus … He understands: ‘… there is no more for this state of being.’”

151. This Is Mine

1At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, by adhering to what,²³¹ Kiṁ abhinivissa. Spk: Kiṁ abhinivisitvā; paccayaṁ katvā ti attho. Spk, it seems, does not see abhinivissa as contributing anything more to the meaning than a synonym for upādāya, but the question then arises why it should be added in the case of views but not in the case of pleasure and pain. Abhinivissa is an absolutive related to the noun abhinivesa, “adherence,” which implies an element of interpretation, namely, interpretation of experience through the lens of a wrong view. When this is acknowledged, we can then see that abhinivissa suggests the imposition of a cognitive interpretation on the aggregates, which goes beyond the bare conative clinging implied by upādāya. does one regard things thus: ‘This is mine, this I am, this is my self’?”

2“Venerable sir, our teachings are rooted in the Blessed One….”

3“When there is form, bhikkhus, by clinging to form, by adhering to form, [182] 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.’

4“What do you think, bhikkhus, is form … consciousness permanent or impermanent?”

5“Impermanent, venerable sir.”…

6“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’?”

7“No, venerable sir.”

8“Seeing thus … He understands: ‘… there is no more for this state of being.’”

152. The Self

1At Sāvatthī. “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 This is the full eternalist view; see 22:81 and n. 134.

2“Venerable sir, our teachings are rooted in the Blessed One….”

3“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 [183] arises: ‘That which is the self is the world … not subject to change.’

4“What do you think, bhikkhus, is form … consciousness permanent or impermanent?”

5“Impermanent, venerable sir.”…

6“But without clinging to what is impermanent, suffering, and subject to change, could such a view as that arise?”

7“No, venerable sir.”

8“Seeing thus … He understands: ‘… there is no more for this state of being.’”

153. It Might Not Be For Me

1At Sāvatthī. “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 The annihilationist view; see 22:81, and nn. 75, 135..

2“Venerable sir, our teachings are rooted in the Blessed One….”

3“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.’

4“What do you think, bhikkhus, is form … consciousness permanent or impermanent?”

5“Impermanent, venerable sir.”…

6“But without clinging to what is impermanent, suffering, and subject to change, could such a view as that arise?”

7“No, venerable sir.”

8“Seeing thus … He understands: ‘… there is no more for this state of being.’”

154. Wrong View

1At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, by adhering to what, does wrong view arise?”²³⁴ Micchādiṭṭhi. In the Nikāyas usually explained as the nihilist view, e.g., at MN I 287,12-18. For text, see 24:5.

2“Venerable sir, our teachings are rooted in the Blessed One….”

3“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.

4“What do you think, bhikkhus, is form … consciousness permanent or impermanent?” [185]

5“Impermanent, venerable sir.”…

6“But without clinging to what is impermanent, suffering, and subject to change, could wrong view arise.”

7“No, venerable sir.”

8“Seeing thus … He understands: ‘… there is no more for this state of being.’”

155. Identity View

1At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, by adhering to what, does identity view arise?”²³⁵ Sakkāyadiṭṭhi. See n. 5.

2“Venerable sir, our teachings are rooted in the Blessed One….”

3“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.”…

4“Seeing thus … He understands: ‘… there is no more for this state of being.’”

156. View of Self

1At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, by adhering to what, does view of self arise?”²³⁶ Attānudiṭṭhi. At Paṭis I 143 defined by the formula for the twenty kinds of sakkāyadiṭṭhi.

2“Venerable sir, our teachings are rooted in the Blessed One….”

3“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.”…

4“Seeing thus … He understands: ‘… there is no more for this state of being.’”

157. Adherence (1)

1At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, by adhering to what, do the fetters, adherences, and shackles arise?”²³⁷ Spk-pṭ explains adherences (abhinivesa) as craving, conceit, and views, and shackles (vinibandha) as the mental shackles of not being devoid of lust for form, etc. (see MN I 101,28-102,16). Holding (ajjhosāna), in the next sutta, is defined by Spk-pṭ as craving and views.

2“Venerable sir, our teachings are rooted in the Blessed One….”

3“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.”…

4“Seeing thus … He understands: ‘… there is no more for this state of being.’” [187]

158. Adherence (2)

1At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, by adhering to what, do the fetters, adherences, shackles, and holding arise?”

2“Venerable sir, our teachings are rooted in the Blessed One….” (Complete as above.)

159. Ānanda

1At Sāvatthī. Then the Venerable Ānanda approached the Blessed One … and said to him: “Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute.”²³⁸ Spk: Ānanda had seen other bhikkhus receive from the Buddha a meditation subject based on the five aggregates, attain arahantship, and declare final knowledge in the Teacher’s presence. He thus approached thinking to do the same. The Buddha knew he would not attain the three higher paths during his own lifetime, but he gave him instructions to satisfy him. Ānanda would attend to his meditation subject for one or two turns before going to serve the Teacher, and it became one of the factors that matured in his liberation.

2“What do you think, Ānanda, 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.”

3“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.”

4“Therefore, Ānanda, any kind of form whatsoever, whether past, future, or present…. [188]

5“Seeing thus … He understands: ‘… there is no more for this state of being.’”