“Therefore, bhikkhus, any kind of form whatsoever … Any kind of feeling whatsoever … Any kind of perception whatsoever … Any kind of volitional formations whatsoever … Any kind of consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all consciousness should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’
“This is called, bhikkhus, a noble disciple who dismantles and does not build up; who abandons and does not cling; who scatters and does not amass; who extinguishes and does not kindle.117
“And what is it that he dismantles and does not build up? He dismantles form and does not build it up. He dismantles feeling … perception … volitional formations … consciousness and does not build it up.
“And what is it that he abandons and does not cling to? He abandons form and does not cling to it. He abandons feeling … perception … volitional formations … consciousness and does not cling to it.
“And what is it that he scatters and does not amass? He scatters form and does not amass it. He scatters feeling … perception … volitional formations … consciousness and does not amass it. [90]
“And what is it that he extinguishes and does not kindle? He extinguishes form and does not kindle it. He extinguishes feeling … perception … volitional formations … consciousness and does not kindle it.
“Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards form, revulsion towards feeling, revulsion towards perception, revulsion towards volitional formations, revulsion towards consciousness. Experiencing revulsion, he becomes dispassionate. Through dispassion [his mind] is liberated. When it is liberated there comes the knowledge: ‘It’s liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’
“This is called, bhikkhus, a noble disciple who neither builds up nor dismantles, but who abides having dismantled; who neither abandons nor clings, but who abides having abandoned; who neither scatters nor amasses, but who abides having scattered; who neither extinguishes nor kindles, but who abides having extinguished.118
“And what is it, bhikkhus, that he neither builds up nor dismantles, but abides having dismantled? He neither builds up nor dismantles form, but abides having dismantled it. He neither builds up nor dismantles feeling … perception … volitional formations … consciousness, but abides having dismantled it.
“And what is it that he neither abandons nor clings to, but abides having abandoned? He neither abandons nor clings to form, but abides having abandoned it. He neither abandons nor clings to feeling … perception … volitional formations … consciousness, but abides having abandoned it.
“And what is it that he neither scatters nor amasses, but abides having scattered? He neither scatters nor amasses form, but abides having scattered it. He neither scatters nor amasses feeling … perception … volitional formations … consciousness, but abides having scattered it.
“And what is it that he neither extinguishes nor kindles, but abides having extinguished? He neither extinguishes nor kindles form, but abides having extinguished it. He neither extinguishes nor kindles feeling … perception … volitional formations … consciousness, but abides having extinguished it.
“When, bhikkhus, a bhikkhu is thus liberated in mind, the devas together with Indra, Brahmā, and Pajāpati pay homage to him from afar: [91]“‘Homage to you, O thoroughbred man!
Homage to you, O highest among men!
We ourselves do not directly know
Dependent upon what you meditate.’”119
80 (8) Alms-Gatherer
On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in Nigrodha’s Park.
Then the Blessed One, having dismissed the bhikkhus for a particular reason,120 dressed in the morning and, taking bowl and robe, entered Kapilavatthu for alms. When he had walked for alms in Kapilavatthu and had returned from the alms round, after his meal he went to the Great Wood for the day’s abiding. Having plunged into the Great Wood, he sat down at the foot of a beluva sapling for the day’s abiding.
Then, while the Blessed One was alone in seclusion, a reflection arose in his mind thus:121 “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.”
Then 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.”
The 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.
Then 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 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:
“Bhikkhus, this is the lowest form of livelihood, that is, gathering alms. In the world this is a term of abuse:123 ‘You alms-gatherer; you roam about with a begging bowl in your hand!’ And yet, bhikkhus, clansmen intent on the good take up that way of life for a valid reason. It is not because they have been driven to it by kings that they do so, nor because they have been driven to it by thieves, nor owing to debt, nor from fear, nor to earn a livelihood. But they do so with the thought: ‘I am immersed in birth, aging, and death; in sorrow, lamentation, pain, displeasure, and despair. I am immersed in suffering, oppressed by suffering. Perhaps an ending of this entire mass of suffering might be discerned!’
“It is in such a way, bhikkhus, that this clansman has gone forth. Yet he is covetous, inflamed by lust for sensual pleasures, with a mind full of ill will, with intentions corrupted by hate, muddle-minded, lacking clear comprehension, unconcentrated, scatter-brained, loose in his sense faculties. Just as a brand from a funeral pyre, burning at both ends and smeared with excrement in the middle, cannot be used as timber either in the village or in the forest, in just such a way do I speak about this person: he has missed out on the enjoyments of a householder, yet he does not fulfil the goal of asceticism.
“There are, bhikkhus, these three kinds of unwholesome thoughts: sensual thought, thought of ill will, thought of harming. 124 And where, bhikkhus, do these three
unwholesome thoughts cease without remainder? For one who dwells with a mind well established in the four establishments of mindfulness, or for one who develops the signless concentration. This is reason enough, bhikkhus, to develop the signless concentration. When the signless concentration is developed and cultivated, bhikkhus, it is of great fruit and benefit.
“There are, bhikkhus, these two views: the view of existence and the view of extermination.125 [94] Therein, bhikkhus, the instructed noble disciple reflects thus: ‘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
“What do you think, bhikkhus, is form permanent or impermanent? … Is feeling … perception … volitional formations … consciousness permanent or impermanent?” - “Impermanent, venerable sir.” - “Is what is impermanent suffering or happiness?” - “Suffering, venerable sir.” - “Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?” - “No, venerable sir.”
“Seeing thus … He understands: ‘… there is no more for this state of being.’”127
81 (9) Pārileyya
On one occasion the Blessed One was dwelling at Kosambī in Ghosita’s Park.
Then, 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
Then, 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.”
“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.”
Then 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
Then a number of bhikkhus approached the Venerable Ānanda and exchanged greetings with him.130 When they had concluded their greetings and cordial talk, they sat down to one side and said to the Venerable 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.”
Then 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
The Blessed One, having known with his own mind the reflection in that bhikkhu’s mind, addressed the bhikkhus thus:
“Bhikkhus, this Dhamma has been taught by me discriminately. 132 The four establishments of mindfulness have been taught by me discriminately. The four right strivings … The four bases for spiritual power … The five spiritual faculties … The five powers … The seven factors of enlightenment … The Noble Eightfold Path has been taught by me discriminately. Bhikkhus, in regard to the Dhamma that has been thus taught by me discriminately, a reflection arose in the mind of a certain bhikkhu thus: ‘How should one know, how should one see, for the immediate destruction of the taints to occur?’
“And how, bhikkhus, should one know, how should one see, for the immediate destruction of the taints to occur? Here, bhikkhus, the uninstructed worldling, who is not a seer of the noble ones and is unskilled and undisciplined in their Dhamma, who is not a seer of superior persons and is unskilled and undisciplined in their Dhamma, regards form as self. That regarding, bhikkhus, is a formation.133 That formation—what is its source, what is its origin, from what is it born and produced? When the uninstructed worldling is contacted by a feeling born of ignorance-contact, craving arises: thence that formation is born.
“Thus, bhikkhus, that formation is impermanent, conditioned, dependently arisen; that craving is impermanent, conditioned, dependently arisen; that feeling is impermanent, conditioned, dependently arisen; that contact is impermanent, conditioned, dependently arisen; that ignorance is impermanent, conditioned, dependently arisen. [97] When one knows and sees thus, bhikkhus, the immediate destruction of the taints occurs.
“He may not regard form as self, but he regards self as possessing form. That regarding is a formation … (all as above) … When one knows and sees thus, bhikkhus, the immediate destruction of the taints occurs.
“He may not regard form as self or self as possessing form, but he regards form as in self. That regarding is a formation….
“He may not regard form as self or self as possessing form or form as in self, but he regards self as in form. That regarding is a formation…. [98]
“He may not regard form as self … or self as in form, but he regards feeling as self … perception as self … volitional formations as self … consciousness as self … self as in consciousness. That regarding is a formation…. When one knows and sees thus, bhikkhus, the immediate destruction of the taints occurs.
“He may not regard form as self … [99] … or self as in consciousness, but he holds such a view as this: ‘That which is the self is the world; having passed away, that I shall be—permanent, stable, eternal, not subject to change.’134 That eternalist view is a formation…. When one knows and sees thus, bhikkhus, the immediate destruction of the taints occurs.
“He may not regard form as self … or hold such an [eternalist] view, but he holds such a view as this: ‘I might not be, and it might not be for me; I will not be, [and] it will not be for me.’135 That annihilationist view is a formation….
“He may not regard form as self … or hold such an [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
“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 [100]
82 (10) The Full-Moon Night
On 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 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.
Then 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 certai
n point, if the Blessed One would grant me the favour of answering my question.”
“Well then, bhikkhu, sit down in your own seat and ask whatever you wish.”
“Yes, venerable sir,” that bhikkhu replied. Then he sat down in his own seat and said to the Blessed One:
“Aren’t these the five aggregates subject to clinging, venerable sir: that is, the form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the volitional formations aggregate subject to clinging, the consciousness aggregate subject to clinging?”
“Those are the five aggregates subject to clinging, bhikkhu: that is, the form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the volitional formations aggregate subject to clinging, the consciousness aggregate subject to clinging.”
Saying, “Good, venerable sir,” that bhikkhu delighted and rejoiced in the Blessed One’s statement. Then he asked the Blessed One a further question:
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