English
We heard, Venerable sir, that an evil view of this kind had arisen in a monk named Sāti, son of a fisherman: 'I understand the Dhamma taught by the Blessed One in this way: that this very consciousness runs on and transmigrates, not another.' Then, Venerable sir, we approached Sāti, the monk, son of a fisherman; having approached Sāti, the monk, son of a fisherman, we said to him: 'Is it true, friend Sāti, that an evil view of this kind has arisen in you: "I understand the Dhamma taught by the Blessed One in this way: that this very consciousness runs on and transmigrates, not another"?' When this was said, Venerable sir, Sāti, the monk, son of a fisherman, said to us: 'Indeed, friend, I understand the Dhamma taught by the Blessed One in this way: that this very consciousness runs on and transmigrates, not another.' Then we Venerable sir, we questioned, we cross-examined, we conversed with the monk Sāti, the fisherman's son, wishing to dissuade him from that evil wrong view: 'Do not speak thus, friend Sāti, do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One, for the Blessed One would not speak thus. In many ways, friend Sāti, consciousness has been declared by the Blessed One to be dependently arisen; without a cause, there is no arising of consciousness.' Yet, Venerable sir, even when questioned, cross-examined, and conversed with by us, the monk Sāti, the fisherman's son, persisted, clung, and adhered to that evil wrong view, declaring: 'Indeed, friend, I understand the Dhamma taught by the Blessed One in such a way that it is this same consciousness that runs on and wanders, not another.' Since, Venerable sir, we were unable to dissuade the monk Sāti, the fisherman's son, from that evil wrong view, we reported this matter to the Blessed One. 398. Then the Blessed One addressed a certain monk: "Come, monk, in my name, address the monk Sāti, the fisherman's son: 'The Teacher, friend Sāti, calls you.'" "Yes, Venerable sir," that monk replied to the Blessed One, and went to where the monk Sāti, the fisherman's son, was. Having approached, he said to the monk Sāti, the fisherman's son: "The Teacher, friend Sāti, calls you." "Yes, friend," the monk Sāti, the fisherman's son, replied to that monk, and went to where the Blessed One was. Having approached, he bowed to the Blessed One and sat down to one side. To the monk Sāti, the fisherman's son, who was sitting to one side, the Blessed One said: "Is it true, Sāti, that such an evil wrong view has arisen in you: 'I understand the Dhamma taught by the Blessed One in such a way that it is this same consciousness that runs on and wanders, not another'?" "Indeed, Venerable sir, I understand the Blessed One's teaching..." I understand the Dhamma taught by the Blessed One to be thus: that it is this same consciousness that runs on and wanders, not another. Which, Sāti, is that consciousness? It is, venerable sir, that which speaks and feels, and experiences the results of good and bad kamma here and there. To whom, foolish man, do you understand the Dhamma taught by me in this way? Have I not, foolish man, in many ways declared consciousness to be dependently arisen, that without a condition there is no arising of consciousness? Yet you, foolish man, by your own wrongly grasped view, both misrepresent us, and harm yourself, and generate much demerit. That, foolish man, will be for your harm and suffering for a long time. 399. Then the Blessed One addressed the bhikkhus: What do you think, bhikkhus, is this bhikkhu Sāti, the fisherman’s son, even slightly warm in this Dhamma and Discipline? How could he be, venerable sir? No, venerable sir, he is not. When this was said, bhikkhu Sāti, the fisherman’s son, sat silent, dismayed, with slumped shoulders, downcast, brooding, unable to reply. Then the Blessed One, knowing that bhikkhu Sāti, the fisherman’s son, was silent, dismayed, with slumped shoulders, downcast, brooding, unable to reply, said to bhikkhu Sāti, the fisherman’s son: You will be known, foolish man, by this evil view of yours. Here, I will question the bhikkhus. Then the Blessed One addressed the bhikkhus: Do you too, bhikkhus, understand the Dhamma taught by me in such a way that this bhikkhu Sāti, the fisherman’s son, by his own wrongly grasped view, both misrepresents us, and harms himself, and generates much demerit? No, venerable sir! For in many ways, venerable sir, consciousness has been declared by the Blessed One to be dependently arisen, that without a condition there is no arising of consciousness. Good, good, bhikkhus! Good it is that you O, monks, understand the Dhamma taught in this way. For in many ways, monks, consciousness arisen dependently has been spoken of by me, that without a condition, there is no arising of consciousness. Yet this monk Sāti, son of a fisherman, by his own wrongly grasped view, both slanders us, and digs his own grave, and produces much demerit, produces much demerit. Indeed, that will be for that foolish man for long-lasting harm and suffering. 400. "Whatever, monks, the condition by which consciousness arises, by that very thing it is reckoned as consciousness. When consciousness arises dependent on the eye and forms, it is reckoned as eye-consciousness. When consciousness arises dependent on the ear and sounds, it is reckoned as ear-consciousness. When consciousness arises dependent on the nose and odors, it is reckoned as nose-consciousness. When consciousness arises dependent on the tongue and tastes, it is reckoned as tongue-consciousness. When consciousness arises dependent on the body and tangible objects, it is reckoned as body-consciousness. When consciousness arises dependent on the mind and mental phenomena, it is reckoned as mind-consciousness. "Just as, monks, whatever the condition by which fire burns, by that very thing it is reckoned as fire. When fire burns dependent on wood, it is reckoned as wood-fire. When fire burns dependent on chips, it is reckoned as chip-fire. When fire burns dependent on grass, it is reckoned as grass-fire. When fire burns dependent on cow-dung, it is reckoned as cow-dung-fire. When fire burns dependent on chaff, it is reckoned as chaff-fire. When fire burns dependent on rubbish, it is reckoned as rubbish-fire. In the same way, monks, whatever the condition by which consciousness arises, by that very thing it is reckoned as goes. Dependent on the eye and forms, consciousness arises, it is reckoned as eye-consciousness. Dependent on the ear and sounds, consciousness arises, it is reckoned as ear-consciousness. Dependent on the nose and odors, consciousness arises, it is reckoned as nose-consciousness. Dependent on the tongue and tastes, consciousness arises, it is reckoned as tongue-consciousness. Dependent on the body and tangible objects, consciousness arises, it is reckoned as body-consciousness. Dependent on the mind and mental phenomena, consciousness arises, it is reckoned as mind-consciousness. 401. "Do you see this as having come into being, monks?" "Yes, venerable sir." "Do you see it as originating from nutriment, monks?" "Yes, venerable sir." "Do you see that what has come into being, by the cessation of that nutriment, is subject to cessation, monks?" "Yes, venerable sir." "Does doubt arise, monks, for one who is perplexed, 'Has this come into being or not?'" "Yes, venerable sir." "Does doubt arise, monks, for one who is perplexed, 'Does it originate from nutriment or not?'" "Yes, venerable sir." "Does doubt arise, monks, for one who is perplexed, 'Is what has come into being, by the cessation of that nutriment, subject to cessation or not?'" "Yes, venerable sir." "For one who sees 'this has come into being' as it actually is, with right wisdom, monks, is that doubt abandoned?" "Yes, venerable sir." "For one who sees 'it originates from nutriment' as it actually is, with right wisdom, monks, is that doubt abandoned?" "Yes, venerable sir." "For one who sees 'what has come into being, by the cessation of that nutriment, is subject to cessation' as it actually is, with right wisdom, monks, is that doubt abandoned?" "Yes, venerable sir." "Regarding 'this has come into being,' monks, are you free from doubt in this matter?" "Yes, venerable sir." "Regarding 'it originates from nutriment,' monks, are you free from doubt in this matter?" "Yes, venerable sir." they are.’’ ‘‘That with the cessation of that nutriment, what has come to be, that is of a nature to cease— is there any doubt for you in this, monks?’’ ‘‘No, venerable sir.’’ ‘‘This has come to be— is this well seen by you, monks, as it truly is, with right wisdom?’’ ‘‘Yes, venerable sir.’’ ‘‘That with the arising of that nutriment— is this well seen by you, monks, as it truly is, with right wisdom?’’ ‘‘Yes, venerable sir.’’ ‘‘That with the cessation of that nutriment, what has come to be, that is of a nature to cease— is this well seen by you, monks, as it truly is, with right wisdom?’’ ‘‘Yes, venerable sir.’’ ‘‘If you, monks, were to cling to, cherish, treasure, and possess as your own this view, so pure, so clear, would you then understand, monks, that the Dhamma taught by me is like a raft, for crossing over, not for holding on to?’’ ‘‘No, venerable sir.’’ ‘‘If you, monks, were not to cling to, cherish, treasure, or possess as your own this view, so pure, so clear, would you then understand, monks, that the Dhamma taught by me is like a raft, for crossing over, not for holding on to?’’ ‘‘Yes, venerable sir.’’ 402. ‘‘There are these four nutriments, monks, for the maintenance of beings who have come to be, or for the support of those seeking to come to be. Which four? Physical food, coarse or subtle; contact is the second; mental volition is the third; consciousness is the fourth. ‘‘And these four nutriments, monks, what is their source, what is their origin, what is their birth, what is their provenance?’’