The Middle Length Discourses 38
The Greater Destruction of taṇhā
Thus have I heard—
at one time, the Bhagavā was dwelling at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's park.
Now at that time a bad view of this kind had arisen in a bhikkhu named Sāti, the fisherman's son:
“As I understand the dhamma taught by the Bhagavā, it is this very same viññāṇa that runs on and transmigrates, not another.”
Several bhikkhus heard:
“It seems a bad view of this kind has arisen in a bhikkhu named Sāti, the fisherman's son:
‘As I understand the dhamma taught by the Bhagavā, it is this very same viññāṇa that runs on and transmigrates, not another.’”
Then those bhikkhus went to the bhikkhu Sāti, the fisherman's son; having gone, they said to the bhikkhu Sāti, the fisherman's son:
“Is it true, friend Sāti, that such a bad view has arisen in you:
‘As I understand the dhamma taught by the Bhagavā, it is this very same viññāṇa that runs on and transmigrates, not another’?”
“Indeed, friends, as I understand the dhamma taught by the Bhagavā, it is this very same viññāṇa that runs on and transmigrates, not another.”
Then those bhikkhus, wishing to detach the bhikkhu Sāti, the fisherman's son, from that bad view, questioned him, pressed him, and spoke with him:
“Do not say so, friend Sāti. Do not misrepresent the Bhagavā. Misrepresentation of the Bhagavā is not sādhu, for the Bhagavā would not speak in this way.
In many ways, friend Sāti, the Bhagavā has said that viññāṇa is paṭiccasamuppāda'ed [paṭiccasamuppannaṁ]; apart from a condition there is no arising of viññāṇa.”
But even while being questioned, pressed, and spoken with by those bhikkhus, the bhikkhu Sāti, the fisherman's son, still obstinately grasped, held fast, and declared that same bad view:
“Indeed, friends, as I understand the dhamma taught by the Bhagavā, it is this very same viññāṇa that runs on and transmigrates, not another.”
When those bhikkhus were unable to detach the bhikkhu Sāti, the fisherman's son, from that bad view, they went to the Bhagavā; having gone, they paid homage to the Bhagavā and sat to one side. Sitting to one side, those bhikkhus said to the Bhagavā:
“Bhante, a bad view of this kind has arisen in a bhikkhu named Sāti, the fisherman's son:
‘As I understand the dhamma taught by the Bhagavā, it is this very same viññāṇa that runs on and transmigrates, not another.’
We heard, bhante: ‘It seems a bad view of this kind has arisen in a bhikkhu named Sāti, the fisherman's son:
“As I understand the dhamma taught by the Bhagavā, it is this very same viññāṇa that runs on and transmigrates, not another.”’
Then, bhante, we went to the bhikkhu Sāti, the fisherman's son; having gone, we said to the bhikkhu Sāti, the fisherman's son:
‘Is it true, friend Sāti, that such a bad view has arisen in you:
“As I understand the dhamma taught by the Bhagavā, it is this very same viññāṇa that runs on and transmigrates, not another”?’
When this was said, bhante, the bhikkhu Sāti, the fisherman's son, said to us:
‘Indeed, friends, as I understand the dhamma taught by the Bhagavā, it is this very same viññāṇa that runs on and transmigrates, not another.’
Then, bhante, wishing to detach the bhikkhu Sāti, the fisherman's son, from that bad view, we questioned him, pressed him, and spoke with him:
‘Do not say so, friend Sāti. Do not misrepresent the Bhagavā. Misrepresentation of the Bhagavā is not sādhu, for the Bhagavā would not speak in this way.
In many ways, friend Sāti, the Bhagavā has said that viññāṇa is paṭiccasamuppāda'ed [paṭiccasamuppannaṁ]; apart from a condition there is no arising of viññāṇa.’
But even while being questioned, pressed, and spoken with by us, bhante, the bhikkhu Sāti, the fisherman's son, still obstinately grasped, held fast, and declared that same bad view:
‘Indeed, friends, as I understand the dhamma taught by the Bhagavā, it is this very same viññāṇa that runs on and transmigrates, not another.’
When, bhante, we were unable to detach the bhikkhu Sāti, the fisherman's son, from that bad view, we reported this matter to the Bhagavā.”
Then the Bhagavā addressed a certain bhikkhu:
“Come, bhikkhu, in my name tell the bhikkhu Sāti, the fisherman's son:
‘The Teacher calls you, friend Sāti.’”
“Yes, bhante,” that bhikkhu replied to the Bhagavā. He went to the bhikkhu Sāti, the fisherman's son; having gone, he said to the bhikkhu Sāti, the fisherman's son:
“The Teacher calls you, friend Sāti.”
“Yes, friend,” the bhikkhu Sāti, the fisherman's son, replied to that bhikkhu. He went to the Bhagavā; having gone, he paid homage to the Bhagavā and sat to one side. Sitting to one side, the Bhagavā said to the bhikkhu Sāti, the fisherman's son:
“Is it true, Sāti, that such a bad view has arisen in you:
‘As I understand the dhamma taught by the Bhagavā, it is this very same viññāṇa that runs on and transmigrates, not another’?”
“Indeed, bhante, as I understand the dhamma taught by the Bhagavā, it is this very same viññāṇa that runs on and transmigrates, not another.”
“What is that viññāṇa, Sāti?”
“It is this, bhante, that speaks and feels, experiencing here and there the result of good and bad kammas.”
“To whom, foolish man, have you ever known me to teach the dhamma in that way?
Foolish man, have I not said in many ways that viññāṇa is paṭiccasamuppāda'ed [paṭiccasamuppannaṁ], and that apart from a condition there is no arising of viññāṇa?
Yet you, foolish man, by your own wrong grasp, misrepresent us, injure yourself, and generate much demerit.
For that will lead to your harm and dukkha for a long time.”
Then the Bhagavā addressed the bhikkhus:
“What do you think, bhikkhus?
Has this bhikkhu Sāti, the fisherman's son, even become warm in this dhamma and vinaya [dhammavinaye]?”
“How could that be, bhante?
No, bhante.”
When this was said, the bhikkhu Sāti, the fisherman's son, sat silent, dismayed, shoulders slumped, head down, brooding, at a loss for words.
Then, knowing that the bhikkhu Sāti, the fisherman's son, sat silent, dismayed, shoulders slumped, head down, brooding, at a loss for words, the Bhagavā said to him:
“Foolish man, you will be known by this bad view of your own.
Here I will question the bhikkhus.”
Then the Bhagavā addressed the bhikkhus:
“Bhikkhus, do you also understand the dhamma taught by me in this way, as this bhikkhu Sāti, the fisherman's son, by his own wrong grasp, misrepresents us, injures himself, and generates much demerit?”
“No, bhante.
For in many ways, bhante, the Bhagavā has said to us that viññāṇa is paṭiccasamuppāda'ed [paṭiccasamuppannaṁ]; apart from a condition there is no arising of viññāṇa.”
“Sādhu, sādhu, bhikkhus.
It is sādhu, bhikkhus, that you understand the dhamma taught by me in this way.
For in many ways, bhikkhus, I have said to you that viññāṇa is paṭiccasamuppāda'ed [paṭiccasamuppannaṁ]; apart from a condition there is no arising of viññāṇa.”
Yet this bhikkhu Sāti, the fisherman's son, by his own wrong grasp, misrepresents us, injures himself, and generates much demerit.
For that will lead to that foolish man's harm and dukkha for a long time.
“Bhikkhus, dependent on whatever condition viññāṇa arises, by that very condition it is reckoned as viññāṇa.
Dependent on eye and forms [rūpe], viññāṇa arises; it is reckoned simply as eye-viññāṇa.
Dependent on ear and sounds, viññāṇa arises; it is reckoned simply as ear-viññāṇa.
Dependent on nose and odors, viññāṇa arises; it is reckoned simply as nose-viññāṇa.
Dependent on tongue and tastes, viññāṇa arises; it is reckoned simply as tongue-viññāṇa.
Dependent on body and tangibles, viññāṇa arises; it is reckoned simply as body-viññāṇa.
Dependent on mind and dhammas, viññāṇa arises; it is reckoned simply as mind-viññāṇa.
Just as, bhikkhus, dependent on whatever condition a fire burns, by that very condition it is reckoned.
Dependent on wood, a fire burns; it is reckoned simply as a wood fire.
Dependent on chips, a fire burns; it is reckoned simply as a chip fire.
Dependent on grass, a fire burns; it is reckoned simply as a grass fire.
Dependent on cow dung, a fire burns; it is reckoned simply as a cow-dung fire.
Dependent on chaff, a fire burns; it is reckoned simply as a chaff fire.
Dependent on rubbish, a fire burns; it is reckoned simply as a rubbish fire.
So too, bhikkhus, dependent on whatever condition viññāṇa arises, by that very condition it is reckoned.
Dependent on eye and forms [rūpe], viññāṇa arises; it is reckoned simply as eye-viññāṇa.
Dependent on ear and sounds, viññāṇa arises; it is reckoned simply as ear-viññāṇa,
dependent on nose and odors, viññāṇa arises; it is reckoned simply as nose-viññāṇa,
dependent on tongue and tastes, viññāṇa arises; it is reckoned simply as tongue-viññāṇa.
Dependent on body and tangibles, viññāṇa arises; it is reckoned simply as body-viññāṇa.
Dependent on mind and dhammas, viññāṇa arises; it is reckoned simply as mind-viññāṇa.
“Do you see, bhikkhus, ‘This has come to be’?”
“Yes, bhante.”
“Do you see, bhikkhus, ‘It has its arising from that nutriment’?”
“Yes, bhante.”
“Do you see, bhikkhus, ‘With the cessation of that nutriment, what has come to be is liable to cessation’?”
“Yes, bhante.”
“When one doubts, ‘Could this have come to be?’, does uncertainty arise, bhikkhus?”
“Yes, bhante.”
“When one doubts, ‘Could it have its arising from that nutriment?’, does uncertainty arise, bhikkhus?”
“Yes, bhante.”
“When one doubts, ‘Could what has come to be, with the cessation of that nutriment, be liable to cessation?’, does uncertainty arise, bhikkhus?”
“Yes, bhante.”
“When one sees as it truly is with right paññā, ‘This has come to be,’ is whatever uncertainty there is abandoned, bhikkhus?”
“Yes, bhante.”
“When one sees as it truly is with right paññā, ‘It has its arising from that nutriment,’ is whatever uncertainty there is abandoned, bhikkhus?”
“Yes, bhante.”
“When one sees as it truly is with right paññā, ‘With the cessation of that nutriment, what has come to be is liable to cessation,’ is whatever uncertainty there is abandoned, bhikkhus?”
“Yes, bhante.”
“Are you free from uncertainty about this, bhikkhus: ‘This has come to be’?”
“Yes, bhante.”
“Are you free from uncertainty about this, bhikkhus: ‘It has its arising from that nutriment’?”
“Yes, bhante.”
“Are you free from uncertainty about this, bhikkhus: ‘With the cessation of that nutriment, what has come to be is liable to cessation’?”
“Yes, bhante.”
“Has this been well seen by you as it truly is with right paññā, bhikkhus: ‘This has come to be’?”
“Yes, bhante.”
“Has this been well seen by you as it truly is with right paññā, bhikkhus: ‘It has its arising from that nutriment’?”
“Yes, bhante.”
“Has this been well seen by you as it truly is with right paññā, bhikkhus: ‘With the cessation of that nutriment, what has come to be is liable to cessation’?”
“Yes, bhante.”
“If, bhikkhus, you were to cling to this view—so purified, so bright—cherish it, treasure it, and treat it as mine, would you understand the dhamma taught by me as similar to a raft, for crossing over and not for holding on to?”
“No, bhante.”
“If, bhikkhus, you were not to cling to this view—so purified, so bright—not cherish it, not treasure it, and not treat it as mine, would you understand the dhamma taught by me as similar to a raft, for crossing over and not for holding on to?”
“Yes, bhante.”
“There are these four nutriments, bhikkhus, for the sustaining of beings that have come to be, or for the support of those seeking to come to be.
Which four?
Edible food, gross or subtle; contact as the second; mental intention as the third; viññāṇa as the fourth.
And these four nutriments, bhikkhus: what is their source, what is their arising, what is their birth, what is their origin?
These four nutriments have taṇhā as their source, taṇhā as their arising, taṇhā as their birth, taṇhā as their origin.
And this taṇhā, bhikkhus: what is its source, what is its arising, what is its birth, what is its origin?
Taṇhā has vedanā as its source, vedanā as its arising, vedanā as its birth, vedanā as its origin.
And this vedanā, bhikkhus: what is its source, what is its arising, what is its birth, what is its origin?
Vedanā has contact as its source, contact as its arising, contact as its birth, contact as its origin.
And this contact, bhikkhus: what is its source, what is its arising, what is its birth, what is its origin?
Contact has the dimension of the six senses [saḷāyatana] as its source, the dimension of the six senses [saḷāyatana] as its arising, the dimension of the six senses [saḷāyatana] as its birth, the dimension of the six senses [saḷāyatana] as its origin.
And this dimension of the six senses [saḷāyatana], bhikkhus: what is its source, what is its arising, what is its birth, what is its origin?
The dimension of the six senses [saḷāyatana] has nāmarūpa as its source, nāmarūpa as its arising, nāmarūpa as its birth, nāmarūpa as its origin.
And this nāmarūpa, bhikkhus: what is its source, what is its arising, what is its birth, what is its origin?
Nāmarūpa has viññāṇa as its source, viññāṇa as its arising, viññāṇa as its birth, viññāṇa as its origin.
And this viññāṇa, bhikkhus: what is its source, what is its arising, what is its birth, what is its origin?
Viññāṇa has saṅkhāras as its source, saṅkhāras as its arising, saṅkhāras as its birth, saṅkhāras as its origin.
And these saṅkhāras, bhikkhus: what is their source, what is their arising, what is their birth, what is their origin?
Saṅkhāras have ignorance as their source, ignorance as their arising, ignorance as their birth, ignorance as their origin.
Thus, bhikkhus, with ignorance as condition, saṅkhāras;
with saṅkhāras as condition, viññāṇa;
with viññāṇa as condition, nāmarūpa;
with nāmarūpa as condition, the dimension of the six senses [saḷāyatana];
with the dimension of the six senses [saḷāyatana] as condition, contact;
with contact as condition, vedanā;
with vedanā as condition, taṇhā;
with taṇhā as condition, upādāna;
with upādāna as condition, bhava;
with bhava as condition, birth;
with birth as condition, old age and death, sorrow, lamentation, dukkha, dejection, and anguish come to be.
Such is the arising of this whole mass of dukkha.
‘With birth as condition, old age and death’—so it was said;
with birth as condition, bhikkhus, is there old age and death, or not, or how is it here?”
“With birth as condition, bhante, there is old age and death;
thus it is for us here—
with birth as condition, old age and death.”
“‘With bhava as condition, birth’—so it was said;
with bhava as condition, bhikkhus, is there birth, or not, or how is it here?”
“With bhava as condition, bhante, there is birth;
thus it is for us here—
with bhava as condition, birth.”
“‘With upādāna as condition, bhava’—so it was said;
with upādāna as condition, bhikkhus, is there bhava, or not, or how is it here?”
“With upādāna as condition, bhante, there is bhava;
thus it is for us here—
with upādāna as condition, bhava.”
“‘With taṇhā as condition, upādāna’—so it was said; with taṇhā as condition, bhikkhus, is there upādāna, or not, or how is it here?”
“With taṇhā as condition, bhante, there is upādāna;
thus it is for us here—
with taṇhā as condition, upādāna.”
“‘With vedanā as condition, taṇhā’—so it was said;
with vedanā as condition, bhikkhus, is there taṇhā, or not, or how is it here?”
“With vedanā as condition, bhante, there is taṇhā;
thus it is for us here—
with vedanā as condition, taṇhā.”
“‘With contact as condition, vedanā’—so it was said;
with contact as condition, bhikkhus, is there vedanā, or not, or how is it here?”
“With contact as condition, bhante, there is vedanā;
thus it is for us here—
with contact as condition, vedanā.”
“‘With the dimension of the six senses [saḷāyatana] as condition, contact’—so it was said;
with the dimension of the six senses [saḷāyatana] as condition, bhikkhus, is there contact, or not, or how is it here?”
“With the dimension of the six senses [saḷāyatana] as condition, bhante, there is contact;
thus it is for us here—
with the dimension of the six senses [saḷāyatana] as condition, contact.”
“‘With nāmarūpa as condition, the dimension of the six senses [saḷāyatana]’—so it was said;
with nāmarūpa as condition, bhikkhus, is there the dimension of the six senses [saḷāyatana], or not, or how is it here?”
“With nāmarūpa as condition, bhante, there is the dimension of the six senses [saḷāyatana];
thus it is for us here—
with nāmarūpa as condition, the dimension of the six senses [saḷāyatana].”
“‘With viññāṇa as condition, nāmarūpa’—so it was said;
with viññāṇa as condition, bhikkhus, is there nāmarūpa, or not, or how is it here?”
“With viññāṇa as condition, bhante, there is nāmarūpa;
thus it is for us here—
with viññāṇa as condition, nāmarūpa.”
“‘With saṅkhāras as condition, viññāṇa’—so it was said;
with saṅkhāras as condition, bhikkhus, is there viññāṇa, or not, or how is it here?”
“With saṅkhāras as condition, bhante, there is viññāṇa;
thus it is for us here—
with saṅkhāras as condition, viññāṇa.”
“‘With ignorance as condition, saṅkhāras’—so it was said;
with ignorance as condition, bhikkhus, are there saṅkhāras, or not, or how is it here?”
“With ignorance as condition, bhante, there are saṅkhāras;
thus it is for us here—
with ignorance as condition, saṅkhāras.”
“Sādhu, bhikkhus.
Thus, bhikkhus, you speak in this way, and I too speak in this way—
when this exists, this comes to be; with the arising of this, this arises, that is:
with ignorance as condition, saṅkhāras;
with saṅkhāras as condition, viññāṇa;
with viññāṇa as condition, nāmarūpa;
with nāmarūpa as condition, the dimension of the six senses [saḷāyatana];
with the dimension of the six senses [saḷāyatana] as condition, contact;
with contact as condition, vedanā;
with vedanā as condition, taṇhā;
with taṇhā as condition, upādāna;
with upādāna as condition, bhava;
with bhava as condition, birth;
with birth as condition, old age and death, sorrow, lamentation, dukkha, dejection, and anguish come to be.
Such is the arising of this whole mass of dukkha.
But with the remainderless fading away and cessation of ignorance, cessation of saṅkhāras;
with the cessation of saṅkhāras, cessation of viññāṇa;
with the cessation of viññāṇa, cessation of nāmarūpa;
with the cessation of nāmarūpa, cessation of the dimension of the six senses [saḷāyatana];
with the cessation of the dimension of the six senses [saḷāyatana], cessation of contact;
with the cessation of contact, cessation of vedanā;
with the cessation of vedanā, cessation of taṇhā;
with the cessation of taṇhā, cessation of upādāna;
with the cessation of upādāna, cessation of bhava;
with the cessation of bhava, cessation of birth;
with the cessation of birth, old age and death, sorrow, lamentation, dukkha, dejection, and anguish cease.
Such is the cessation of this whole mass of dukkha.
‘With the cessation of birth, cessation of old age and death’—so it was said;
with the cessation of birth, bhikkhus, is there cessation of old age and death, or not, or how is it here?”
“With the cessation of birth, bhante, there is cessation of old age and death;
thus it is for us here—
with the cessation of birth, cessation of old age and death.”
“‘With the cessation of bhava, cessation of birth’—so it was said;
with the cessation of bhava, bhikkhus, is there cessation of birth, or not, or how is it here?”
“With the cessation of bhava, bhante, there is cessation of birth;
thus it is for us here—
with the cessation of bhava, cessation of birth.”
“‘With the cessation of upādāna, cessation of bhava’—so it was said;
with the cessation of upādāna, bhikkhus, is there cessation of bhava, or not, or how is it here?”
“With the cessation of upādāna, bhante, there is cessation of bhava;
thus it is for us here—
with the cessation of upādāna, cessation of bhava.”
“‘With the cessation of taṇhā, cessation of upādāna’—so it was said;
with the cessation of taṇhā, bhikkhus, is there cessation of upādāna, or not, or how is it here?”
“With the cessation of taṇhā, bhante, there is cessation of upādāna;
thus it is for us here—
with the cessation of taṇhā, cessation of upādāna.”
“‘With the cessation of vedanā, cessation of taṇhā’—so it was said;
with the cessation of vedanā, bhikkhus, is there cessation of taṇhā, or not, or how is it here?”
“With the cessation of vedanā, bhante, there is cessation of taṇhā;
thus it is for us here—
with the cessation of vedanā, cessation of taṇhā.”
“‘With the cessation of contact, cessation of vedanā’—so it was said;
with the cessation of contact, bhikkhus, is there cessation of vedanā, or not, or how is it here?”
“With the cessation of contact, bhante, there is cessation of vedanā;
thus it is for us here—
with the cessation of contact, cessation of vedanā.”
“‘With the cessation of the dimension of the six senses [saḷāyatana], cessation of contact’—so it was said;
with the cessation of the dimension of the six senses [saḷāyatana], bhikkhus, is there cessation of contact, or not, or how is it here?”
“With the cessation of the dimension of the six senses [saḷāyatana], bhante, there is cessation of contact;
thus it is for us here—
with the cessation of the dimension of the six senses [saḷāyatana], cessation of contact.”
“‘With the cessation of nāmarūpa, cessation of the dimension of the six senses [saḷāyatana]’—so it was said;
with the cessation of nāmarūpa, bhikkhus, is there cessation of the dimension of the six senses [saḷāyatana], or not, or how is it here?”
“With the cessation of nāmarūpa, bhante, there is cessation of the dimension of the six senses [saḷāyatana];
thus it is for us here—
with the cessation of nāmarūpa, cessation of the dimension of the six senses [saḷāyatana].”
“‘With the cessation of viññāṇa, cessation of nāmarūpa’—so it was said;
with the cessation of viññāṇa, bhikkhus, is there cessation of nāmarūpa, or not, or how is it here?”
“With the cessation of viññāṇa, bhante, there is cessation of nāmarūpa;
thus it is for us here—
with the cessation of viññāṇa, cessation of nāmarūpa.”
“‘With the cessation of saṅkhāras, cessation of viññāṇa’—so it was said;
with the cessation of saṅkhāras, bhikkhus, is there cessation of viññāṇa, or not, or how is it here?”
“With the cessation of saṅkhāras, bhante, there is cessation of viññāṇa;
thus it is for us here—
with the cessation of saṅkhāras, cessation of viññāṇa.”
“‘With the cessation of ignorance, cessation of saṅkhāras’—so it was said;
with the cessation of ignorance, bhikkhus, is there cessation of saṅkhāras, or not, or how is it here?”
“With the cessation of ignorance, bhante, there is cessation of saṅkhāras;
thus it is for us here—
with the cessation of ignorance, cessation of saṅkhāras.”
“Sādhu, bhikkhus.
Thus, bhikkhus, you speak in this way, and I too speak in this way—
when this does not exist, this does not come to be; with the cessation of this, this ceases, that is:
with the cessation of ignorance, cessation of saṅkhāras;
with the cessation of saṅkhāras, cessation of viññāṇa;
with the cessation of viññāṇa, cessation of nāmarūpa;
with the cessation of nāmarūpa, cessation of the dimension of the six senses [saḷāyatana];
with the cessation of the dimension of the six senses [saḷāyatana], cessation of contact;
with the cessation of contact, cessation of vedanā;
with the cessation of vedanā, cessation of taṇhā;
with the cessation of taṇhā, cessation of upādāna;
with the cessation of upādāna, cessation of bhava;
with the cessation of bhava, cessation of birth;
with the cessation of birth, old age and death, sorrow, lamentation, dukkha, dejection, and anguish cease.
Such is the cessation of this whole mass of dukkha.
“Bhikkhus, knowing and seeing in this way, would you run back to the past thus:
‘Did we exist in the past? Did we not exist in the past? What were we in the past? How were we in the past? Having been what, what did we become in the past?’”
“No, bhante.”
“Bhikkhus, knowing and seeing in this way, would you run forward to the future—
‘Will we exist in the future? Will we not exist in the future? What will we be in the future? How will we be in the future? Having been what, what will we become in the future?’”
“No, bhante.”
“Bhikkhus, knowing and seeing in this way, would you now, in the present, be inwardly perplexed:
‘Am I? Am I not? What am I? How am I? Where has this being come from, and where will it go?’”
“No, bhante.”
“Bhikkhus, knowing and seeing in this way, would you say:
‘Our Teacher is respected, and because of respect for the Teacher we say this’?”
“No, bhante.”
“Bhikkhus, knowing and seeing in this way, would you say:
‘The ascetic says this, and because we are ascetics we say this’?”
“No, bhante.”
“Bhikkhus, knowing and seeing in this way, would you point to another teacher?”
“No, bhante.”
“Bhikkhus, knowing and seeing in this way, would you return as essential to those vows, noisy rites, and auspicious rituals of the many ascetics and brahmins?”
“No, bhante.”
“Bhikkhus, do you not speak only of what you have known for yourselves, seen for yourselves, and understood for yourselves?”
“Yes, bhante.”
“Sādhu, bhikkhus. By me you have been guided, bhikkhus, by this dhamma visible here and now, timeless, inviting inspection, onward-leading, to be personally known by the wise.
This dhamma, bhikkhus, is visible here and now, timeless, inviting inspection, onward-leading, to be personally known by the wise—
when this was said, it was said in reference to this.
Now, bhikkhus, descent into the womb occurs through the coming together of three things.
Here the mother and father come together, but the mother is not in season, and the gandhabba is not present; then there is no descent into the womb.
Here the mother and father come together, and the mother is in season, but the gandhabba is not present; then there is still no descent into the womb.
But when, bhikkhus, the mother and father come together, the mother is in season, and the gandhabba is present—in this way, through the coming together of three things, descent into the womb occurs.
Then, bhikkhus, the mother carries him in the womb for nine or ten months, with great uncertainty, as a heavy burden.
Then, bhikkhus, after nine or ten months, the mother gives birth to him, with great uncertainty, as a heavy burden.
Then, when he is born, she nourishes him with her own blood.
For in the noble one's vinaya, bhikkhus, mother's milk is called blood.
Then, bhikkhus, as that boy grows and his indriyas mature,
he plays with the kinds of toys children have, such as little ploughs, tipcat, somersaults, toy windmills, toy measures, toy carts, and toy bows.
Then, bhikkhus, as that boy grows and his indriyas mature,
he amuses himself furnished and endowed with the five cords of sensual pleasure—
with forms [rūpehi] known by the eye that are wished for, desired, agreeable, lovable, connected with sensuality, and enticing;
with sounds known by the ear …
with odors known by the nose …
with tastes known by the tongue …
with tangibles known by the body that are wished for, desired, agreeable, lovable, connected with sensuality, and enticing.
Seeing a form [rūpaṁ] with the eye, he becomes impassioned by a pleasing form [rūpe], and is repelled by a displeasing form [rūpe]; he dwells with sati of the body unestablished, with limited mind.
He does not understand as it truly is that liberation of mind and liberation by paññā where those bad unwholesome dhammas cease without remainder.
Having entered upon favoring and opposing in this way, whatever vedanā he feels—sukha, dukkha, or neither-dukkha-nor-sukha—he delights in that vedanā, welcomes it, and remains holding on to it.
For one delighting in that vedanā, welcoming it, and remaining holding on to it, enjoyment arises.
Whatever enjoyment there is in vedanās, that is upādāna; with his upādāna as condition, bhava; with bhava as condition, birth; with birth as condition, old age and death, sorrow, lamentation, dukkha, dejection, and anguish come to be.
Such is the arising of this whole mass of dukkha.
Hearing a sound with the ear …
Smelling an odor with the nose …
Tasting a taste with the tongue …
Touching a tangible with the body …
Knowing a dhamma with the mind, he becomes impassioned by a pleasing dhamma, and is repelled by a displeasing dhamma; he dwells with sati of the body unestablished, with limited mind.
He does not understand as it truly is that liberation of mind and liberation by paññā where those bad unwholesome dhammas cease without remainder.
Having entered upon favoring and opposing in this way, whatever vedanā he feels—sukha, dukkha, or neither-dukkha-nor-sukha—he delights in that vedanā, welcomes it, and remains holding on to it.
For one delighting in that vedanā, welcoming it, and remaining holding on to it, enjoyment arises.
Whatever enjoyment there is in vedanās, that is upādāna; with his upādāna as condition, bhava; with bhava as condition, birth; with birth as condition, old age and death, sorrow, lamentation, dukkha, dejection, and anguish come to be.
Such is the arising of this whole mass of dukkha.
Here, bhikkhus, a Tathāgata arises in the world, an arahant, perfectly awakened, accomplished in knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, awakened, the Bhagavā.
Having realized it for himself by direct knowledge, he makes known this world with its devas, Māra, and Brahmā, this population with its ascetics and brahmins, its devas and humans.
He teaches the dhamma good in the beginning, good in the middle, good in the end, with meaning and phrasing;
he reveals the holy life, entirely complete and pure.
A householder, or a householder's son, or one reborn in some family hears that dhamma.
Having heard that dhamma, he gains faith in the Tathāgata.
Endowed with that gain of faith, he reflects thus:
‘Household life is cramped, a path of dust; going forth is open air.
It is not easy, while living in a house, to live the holy life entirely complete, entirely pure, polished like a shell.
What if I were to shave off my hair and beard, put on ochre robes, and go forth from home into homelessness?’”
Then at another time, having abandoned a small heap of wealth or a great heap of wealth, having abandoned a small circle of relatives or a great circle of relatives, he shaves off his hair and beard, puts on ochre robes, and goes forth from home into homelessness.
Having gone forth in this way, undertaking the training and livelihood of the bhikkhus, he abandons killing living beings and abstains from killing living beings. With rod and weapon laid down, conscientious, full of kindness, he dwells compassionate for the welfare of all living beings.
Abandoning taking what is not given, he abstains from taking what is not given. He takes what is given, expects what is given, and dwells with a self made pure through non-theft.
Abandoning incelibacy, he lives celibate, living apart, abstaining from the sexual act, the village dhamma.
Abandoning false speech, he abstains from false speech. He speaks truth, is bound to truth, firm, reliable, and no deceiver of the world.
Abandoning divisive speech, he abstains from divisive speech—having heard something here, he does not repeat it elsewhere to divide these people; having heard something elsewhere, he does not repeat it here to divide those people. Thus he reunites the divided, promotes the united, delights in harmony, enjoys harmony, rejoices in harmony, and speaks words that create harmony.
Abandoning harsh speech, he abstains from harsh speech—he speaks such words as are gentle, pleasing to the ear, lovable, going to the heart, courteous, desired by many, and agreeable to many.
Abandoning idle chatter, he abstains from idle chatter. He speaks at the proper time, speaks what is real, speaks what is beneficial, speaks dhamma, speaks vinaya. At the proper time he speaks words worth treasuring, with reason, bounded, and connected with benefit.
He abstains from harming seeds and plant life,
he eats one meal a day, abstaining at night, abstaining from food at the wrong time.
He abstains from dancing, singing, music, and shows,
he abstains from wearing, adorning, and embellishing himself with garlands, perfumes, and ointments,
he abstains from high and luxurious beds,
he abstains from accepting gold and silver,
he abstains from accepting raw grain,
he abstains from accepting raw meat,
he abstains from accepting women and girls,
he abstains from accepting female and male slaves,
he abstains from accepting goats and sheep,
he abstains from accepting chickens and pigs,
he abstains from accepting elephants, cattle, horses, and mares,
he abstains from accepting fields and land,
he abstains from running messages and errands,
he abstains from buying and selling,
he abstains from false weights, false metals, and false measures,
he abstains from bribery, deception, fraud, and crooked dealings,
he abstains from mutilating, killing, imprisoning, highway robbery, plunder, and violence.
He is content with robes for protecting the body and almsfood for sustaining the belly. Wherever he goes, he goes taking only these with him.
Just as a winged bird, wherever it flies, flies with only its wings as its burden;
so too a bhikkhu is content with robes for protecting the body and almsfood for sustaining the belly. Wherever he goes, he goes taking only these with him.
Endowed with this noble aggregate of virtue, he experiences blameless sukha within.
Seeing a form [rūpaṁ] with the eye, he does not grasp at its nimitta or at its details.
Since, if he dwelt with the eye-indriya unrestrained, bad unwholesome dhammas of covetousness and dejection might flow in upon him, he practices for its restraint, guards the eye-indriya, and undertakes restraint in the eye-indriya.
Hearing a sound with the ear …
Smelling an odor with the nose …
Tasting a taste with the tongue …
Touching a tangible with the body …
Knowing a dhamma with the mind, he does not grasp at its nimitta or at its details.
Since, if he dwelt with the mind-indriya unrestrained, bad unwholesome dhammas of covetousness and dejection might flow in upon him, he practices for its restraint, guards the mind-indriya, and undertakes restraint in the mind-indriya.
Endowed with this noble restraint of the indriyas, he experiences untroubled sukha within.
Going forward and returning, he acts with clear comprehension [sampajānakārī]; looking ahead and looking aside, he acts with clear comprehension [sampajānakārī]; bending and stretching, he acts with clear comprehension [sampajānakārī]; carrying his outer robe, bowl, and robe, he acts with clear comprehension [sampajānakārī]; eating, drinking, chewing, and tasting, he acts with clear comprehension [sampajānakārī]; defecating and urinating, he acts with clear comprehension [sampajānakārī]; walking, standing, sitting, sleeping, waking, speaking, and keeping silent, he acts with clear comprehension [sampajānakārī].
Endowed with this noble aggregate of virtue, endowed with this noble contentment, endowed with this noble restraint of the indriyas, endowed with this noble sati and clear comprehension [satisampajaññena],
he resorts to a secluded [vivittaṁ] lodging—a wilderness, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a forest grove, the open air, or a heap of straw.
After the meal, having returned from almsround, he sits down, folds his legs crosswise, sets his body straight, and establishes sati before him.
Abandoning covetousness for the world, he dwells with a mind free of covetousness; he purifies his citta of covetousness.
Abandoning ill will and aversion, he dwells with citta free of ill will, compassionate for the welfare of all living beings; he purifies his citta of ill will and aversion.
Abandoning dullness and drowsiness, he dwells free of dullness and drowsiness, perceiving light, with sati and clearly comprehending [sampajāno]; he purifies his citta of dullness and drowsiness.
Abandoning restlessness and remorse, he dwells unagitated, with citta inwardly calmed; he purifies his citta of restlessness and remorse.
Abandoning uncertainty, he dwells having crossed beyond uncertainty, without perplexity about wholesome dhammas; he purifies his citta of uncertainty.
Having abandoned these five hindrances, defilements of the mind that weaken paññā,
quite secluded [vivicceva] from sensual pleasures, secluded [vivicca] from unwholesome dhammas, he enters and dwells in the first jhāna, which has thought and examination, and has pīti and sukha born of seclusion [vivekajaṁ].
Again, bhikkhus, with the stilling of thought and examination, with internal confidence and unification of mind [cetaso ekodibhāvaṁ], without thought, without examination, having pīti and sukha born of samādhi, he enters and dwells in the second jhāna …
the third jhāna …
he enters and dwells in the fourth jhāna.
Seeing a form [rūpaṁ] with the eye, he does not become impassioned by a pleasing form [rūpe], and is not repelled by a displeasing form [rūpe]; he dwells with sati of the body established, with measureless mind.
He understands as it truly is that liberation of mind and liberation by paññā where those bad unwholesome dhammas cease without remainder.
Having abandoned favoring and opposing in this way, whatever vedanā he feels—sukha, dukkha, or neither-dukkha-nor-sukha—he does not delight in that vedanā, does not welcome it, and does not remain holding on to it.
For one not delighting in that vedanā, not welcoming it, and not remaining holding on to it, whatever enjoyment there is in vedanās ceases.
With the cessation of his enjoyment, cessation of upādāna; with the cessation of upādāna, cessation of bhava; with the cessation of bhava, cessation of birth; with the cessation of birth, old age and death, sorrow, lamentation, dukkha, dejection, and anguish cease.
Such is the cessation of this whole mass of dukkha.
Hearing a sound with the ear …
Smelling an odor with the nose …
Tasting a taste with the tongue …
Touching a tangible with the body …
Knowing a dhamma with the mind, he does not become impassioned by a pleasing dhamma, and is not repelled by a displeasing dhamma; he dwells with sati of the body established, with measureless mind,
and he understands as it truly is that liberation of mind and liberation by paññā where those bad unwholesome dhammas cease without remainder.
Having abandoned favoring and opposing in this way, whatever vedanā he feels—sukha, dukkha, or neither-dukkha-nor-sukha—he does not delight in that vedanā, does not welcome it, and does not remain holding on to it.
For one not delighting in that vedanā, not welcoming it, and not remaining holding on to it, whatever enjoyment there is in vedanās ceases.
With the cessation of his enjoyment, cessation of upādāna; with the cessation of upādāna, cessation of bhava; with the cessation of bhava, cessation of birth; with the cessation of birth, old age and death, sorrow, lamentation, dukkha, dejection, and anguish cease.
Such is the cessation of this whole mass of dukkha.
Remember this, bhikkhus, as the liberation through the destruction of taṇhā, stated by me in brief; but the bhikkhu Sāti, the fisherman's son, as caught in the great net of taṇhā, in the mass of taṇhā.”
The Bhagavā said this.
Satisfied, those bhikkhus rejoiced in what the Bhagavā had said.
The Greater Destruction of taṇhā is finished, the eighth.