“The pleasure and joy that arise in dependence on consciousness: this is the gratification in consciousness. That consciousness is impermanent, suffering, and subject to change: this is the danger in consciousness. The removal and abandonment of desire and lust for consciousness: this is the escape from consciousness.
“Whatever ascetics and brahmins, having thus directly known consciousness, its origin, its cessation, and the way leading to its cessation, having thus directly known the gratification, the danger, and the escape in the case of consciousness, are practising for the purpose of revulsion towards consciousness, for its fading away and cessation, they are practising well. Those who are practising well have gained a foothold in this Dhamma and Discipline. [65]
“And whatever ascetics and brahmins, having thus directly known consciousness, its origin, its cessation, and the way leading to its cessation, having thus directly known the gratification, the danger, and the escape in the case of consciousness, through revulsion towards consciousness, through its fading away and cessation, are liberated by nonclinging, they are well liberated. Those who are well liberated are consummate ones. As to those consummate ones, there is no round for describing them.
“It is in such a way, bhikkhus, that a bhikkhu is skilled in seven cases.
“And how, bhikkhus, is a bhikkhu a triple investigator? Here, bhikkhus, a bhikkhu investigates by way of the elements, by way of the sense bases, and by way of dependent origination. It is in such a way that a bhikkhu is a triple investigator.88
“Bhikkhus, a bhikkhu who is skilled in these seven cases and a triple investigator is called, in this Dhamma and Discipline, a consummate one, one who has fully lived the holy life, the highest kind of person.”
58 (6) The Perfectly Enlightened One
At 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
“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.
“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?”
“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.”
“Then listen and attend closely, bhikkhus, I will speak.”
“Yes, venerable sir,” the bhikkhus replied. The Blessed One said this:
“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.
“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 (7) The Characteristic of Nonself
Thus have I heard. On one occasion the Blessed One was dwelling at Bārāṇasī in the Deer Park at Isipatana.90 There the Blessed One addressed the bhikkhus of the group of five thus: “Bhikkhus!”
“Venerable sir!” those bhikkhus replied. The Blessed One said this:
“Bhikkhus, form is nonself. For if, bhikkhus, form were self, this form would not lead to affliction, and it would be possible to have it of form: ‘Let my form be thus; let my form not be thus.’ But because form is nonself, form leads to affliction, and it is not possible to have it of form: ‘Let my form be thus; let my form not be thus.’91
“Feeling is nonself…. [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.’
“What do you think, bhikkhus, is form permanent or impermanent?” - “Impermanent, venerable sir.” - “Is what is impermanent suffering or happiness?” - “Suffering, venerable sir.” - “Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?” - “No, venerable sir.”
“Is feeling permanent or impermanent?… Is perception permanent or impermanent?… Are volitional formations permanent or impermanent?… Is consciousness permanent or impermanent?” - “Impermanent, venerable sir.” - “Is what is impermanent suffering or happiness?” - [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.”
“Therefore, bhikkhus, any kind of form whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all form should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’
“Any kind of feeling whatsoever … Any kind of perception whatsoever … Any kind of volitional formations whatsoever … Any kind of consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all consciousness should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’
“Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards form, revulsion towards feeling, revulsion towards perception, revulsion towards volitional formations, revulsion towards consciousness. Experiencing revulsion, he becomes dispassionate. Through dispassion [his mind] is liberated. When it is liberated there comes the knowledge: ‘It’s liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”
That is what the 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 (8) Mahāli
Thus 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:
“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
“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.”
“But, venerable sir, what is the cause and condition for the defilement of beings? How is it that beings are defiled with cause and condition?”
“If, Mahāli, this form were exclusively suffering, imm
ersed in suffering, steeped in suffering, and if it were not [also] steeped in pleasure, beings would not become enamoured with it. But because form is pleasurable, immersed in pleasure, steeped in pleasure, and is not steeped [only] in suffering, beings become enamoured with it.93 By being enamoured with it, they are captivated by it, and by being captivated by it they are defiled. This, Mahāli, is a cause and condition for the defilement of beings; it is thus that beings are defiled with cause and condition.
“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.”
“But, venerable sir, what is the cause and condition for the purification of beings? How is it that beings are purified with cause and condition?”
“If, 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.
“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 (9) Burning
At Sāvatthī. “Bhikkhus, form is burning, feeling is burning, perception is burning, volitional formations are burning, consciousness is burning.94 Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards form, revulsion towards feeling, revulsion towards perception, revulsion towards volitional formations, revulsion towards consciousness. Experiencing revulsion, he becomes dispassionate. Through dispassion [his mind] is liberated. When it is liberated there comes the knowledge: ‘It’s liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”
62 (10) Pathways of Language
At Sāvatthī. “Bhikkhus, there are these three pathways of language, pathways of designation, pathways of description,95 that are unmixed, that were never mixed, that are not being mixed, that will not be mixed, that are not rejected by wise ascetics and brahmins. What three?
“Whatever form, bhikkhus, has passed, ceased, changed: the term, label, and description ‘was’ applies to it, not the term ‘is’ or the term ‘will be.’
“Whatever feeling … Whatever perception … Whatever volitional formations … [72] Whatever consciousness has passed, ceased, changed: the term, label, and description ‘was’ applies to it, not the term ‘is’ or the term ‘will be.’
“Whatever form, bhikkhus, has not been born, has not become manifest: the term, label, and description ‘will be’ applies to it, not the term ‘is’ or the term ‘was.’
“Whatever feeling … Whatever perception … Whatever volitional formations … Whatever consciousness has not been born, has not become manifest: the term, label, and description ‘will be’ applies to it, not the term ‘is’ or the term ‘was.’
“Whatever form, bhikkhus, has been born, has become manifest: the term, label, and description ‘is’ applies to it, not the term ‘was’ or the term ‘will be.’
“Whatever feeling … Whatever perception … Whatever volitional formations … Whatever consciousness has been born, has become manifest: the term, label, and description ‘is’ applies to it, not the term ‘was’ or the term ‘will be.’
“These, bhikkhus, are the three pathways of language, pathways of designation, pathways of description, that are unmixed, that were never mixed, that are not being mixed, [73] that will not be mixed, that are not rejected by wise ascetics and brahmins.
“Bhikkhus, even Vassa and 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
II. ARAHANTS
63 (1) In Clinging
Thus 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:
“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.”
“Bhikkhu, in clinging one is bound by Māra; by not clinging one is freed from the Evil One.”97 [74]
“Understood, Blessed One! Understood, Fortunate One!”
“In what way, bhikkhu, do you understand in detail the meaning of what was stated by me in brief?”
“In clinging to form, venerable sir, one is bound by 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.
“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.”
“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.”
Then 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.
Then, dwelling alone, withdrawn, diligent, ardent, and resolute, that bhikkhu, by realizing it for himself with direct knowledge, in this very life entered and dwelt in that unsurpassed goal of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness. He directly knew: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.” And that bhikkhu became one of the arahants.
64 (2) In Conceiving
At Sāvatthī. Then a certain bhikkhu approached the Blessed One … and said to him: [75]
“Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief….”
“Bhikkhu, in conceiving one is bound by Māra; by not conceiving one is freed from the Evil One.”
“Understood, Blessed One! Understood, Fortunate One!”
“In what way, bhikkhu, do you understand in detail the meaning of what was stated by me in brief?”
“In conceiving form, venerable sir, one is bound by 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.
“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.”
“Good, good, bhikkhu! It is good that you u
nderstand 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.”
… And that bhikkhu became one of the arahants.
65 (3) In Seeking Delight
At Sāvatthī. Then a certain bhikkhu 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….”
“Bhikkhu, in seeking delight one is bound by Māra; by not seeking delight one is freed from the Evil One.”
The Connected Discourses of the Buddha Page 98