English
or 'Is the soul one thing, and the body another?' All of these are abandoned by him, cut off at the root, made like a palm stump, brought to an end, not subject to future arising." The Sixth. 7. The Not Yours Sutta 37. Dwelling at Sāvatthī… "This body, monks, is not yours, nor is it others'. It is an old kamma, monks, formed, willed, to be felt, to be seen." "Here, monks, a well-taught noble disciple attends carefully and wisely to dependent origination itself: 'When this exists, that comes to be; with the arising of this, that arises. When this does not exist, that does not come to be; with the cessation of this, that ceases.' Namely: With ignorance as condition, formations; with formations as condition, consciousness; ... Thus is the origin of this whole mass of suffering. But with the complete fading away and cessation of ignorance, there is the cessation of formations; with the cessation of formations, there is the cessation of consciousness; ... Thus is the cessation of this whole mass of suffering." The Seventh. 8. The Volition Sutta 38. At Sāvatthī. "Whatever one wills, monks, whatever one plans, whatever one inclines to, this becomes a support for the standing of consciousness. When there is a support, there is a foundation for consciousness. When that consciousness is founded and has grown, there is future renewed existence. When there is future renewed existence, there is future birth, aging, and death, sorrow, lamentation, pain, displeasure, and despair arise." Thus is the origin of this entire mass of suffering. But if, monks, one does not intend, and does not plan, but still has underlying tendency, this is a support for the standing of consciousness. When there is a support, there is a foundation for consciousness. When that consciousness is founded and grown, there is future rebirth. When there is future rebirth, future birth, aging, and death, sorrow, lamentation, pain, displeasure, and despair arise. Thus is the origin of this entire mass of suffering. But when, monks, one does not intend, and does not plan, and does not have underlying tendency, this is not a support for the standing of consciousness. When there is no support, there is no foundation for consciousness. When that consciousness is unfound and ungrown, there is no future rebirth. When there is no future rebirth, future birth, aging, and death, sorrow, lamentation, pain, displeasure, and despair cease. Thus is the cessation of this entire mass of suffering. Whatever, monks, one intends, and whatever one plans, and whatever one has underlying tendency for, this is a support for the standing of consciousness. When there is a support, there is a foundation for consciousness. When that consciousness is founded and grown, there is the descent of name-and-form. With name-and-form as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling... craving... clinging... becoming... birth... aging and death, sorrow, lamentation, pain, displeasure, and despair arise. Thus is the origin of this entire mass of suffering. But if, monks, one does not intend, and does not plan, but still has underlying tendency, this is a support for the standing of consciousness. When there is a support, there is a foundation for consciousness. When that consciousness is founded and grown, there is the descent of name-and-form. With name-and-form as condition, the six sense bases... Thus is the origin of this entire mass of suffering. And when, monks, one does not intend, nor plan, nor have underlying tendencies, that is no support for the standing of consciousness. When there is no support, there is no footing for consciousness. When consciousness is unfixed, unrooted, the descent of name-and-form does not occur. With the cessation of name-and-form, the cessation of the six sense bases… Thus is the cessation of this entire mass of suffering. The Ninth. 10. The Third Discourse on Intention 40. Dwelling at Savatthi… "Whatever, monks, one intends, and whatever one plans, and whatever one has underlying tendencies for, that is a support for the standing of consciousness. When there is a support, there is a footing for consciousness. When consciousness is fixed, rooted, there is a leaning. When there is a leaning, there is coming and going. When there is coming and going, there is passing away and reappearing. When there is passing away and reappearing, in the future, birth, aging, and death, sorrow, lamentation, pain, displeasure, and despair arise. Thus is the origin of this entire mass of suffering." "If, monks, one does not intend, nor plan, but one has underlying tendencies, that is a support for the standing of consciousness. When there is a support, there is a footing for consciousness. When consciousness is fixed, rooted, there is a leaning. When there is a leaning, there is coming and going. When there is coming and going, there is passing away and reappearing. When there is passing away and reappearing, in the future, birth, aging, and death, sorrow, lamentation, pain, displeasure, and despair arise. Thus is the origin of this entire mass of suffering. "And when, monks, one does not intend, nor plan, nor have underlying tendencies, that is no support for the standing of consciousness. When there is no support, there is no footing for consciousness. When consciousness is unfixed, unrooted, there is no leaning. When there is no leaning, there is no coming and going. When there is no coming and going, there is no passing away and reappearing. When there is no passing away and reappearing, in the future, birth, aging, and death, sorrow, lamentation, pain, displeasure, and despair cease. Thus is the cessation of this entire mass of suffering." The Tenth. The Chapter on Kaḷāra the Khattiya The Fourth. Its summary: This being and Kaḷāra, And two knowledge-bases; And two from ignorance, Not from you, volition, three, thus. 5. The Householder Chapter 1. The Discourse on the Five Fears and Enmities 41. He was dwelling in Sāvatthī. Then indeed the householder Anāthapiṇḍika approached the Blessed One. Having approached, having saluted the Blessed One, he sat down at one side. To the householder Anāthapiṇḍika, sitting at one side, the Blessed One said this: “When indeed, householder, for a noble disciple, the five fears and enmities are appeased, and he is endowed with the four factors of stream-entry, and the noble method is well seen and well penetrated by him with wisdom, he, if he wishes, could declare of himself: ‘I am one whose hell is destroyed, whose animal birth is destroyed, whose ghost realm is destroyed, whose states of woe, bad destinations, and downfall are destroyed. I am a stream-enterer, not subject to downfall, certain, bound for full enlightenment.’” “Which are the five fears and enmities that are appeased? That, householder, a killer of living beings, because of killing living beings, generates fear and enmity in this present life, and generates fear and enmity in the future life, and experiences mental suffering and dejection. For one who abstains from killing living beings, that fear and enmity is thus appeased. “That, householder, one who takes what is not given, because of taking what is not given, generates fear and enmity in this present life, and generates fear and enmity in the future life, and experiences mental suffering and dejection. For one who abstains from taking what is not given, that fear and enmity is thus appeased. “That, householder, one who engages in sexual misconduct, because of sexual misconduct, generates fear and enmity in this present life, and generates fear and enmity in the future life, and experiences mental suffering and dejection. For one who abstains from sexual misconduct, that fear and enmity is thus appeased. “That, householder, one who speaks falsehoods, because of speaking falsehoods, generates fear and enmity in this present life, and, in the future life too, fear and enmity arise, and mental suffering and sorrow are experienced, for one abstaining from false speech, thus that fear and enmity are appeased. "Whatever, householder, one who indulges in intoxicating drinks and drugs, due to indulging in intoxicating drinks and drugs, generates fear and enmity in this very life, generates fear and enmity in the future life, experiences mental suffering and sorrow, for one abstaining from indulging in intoxicating drinks and drugs, thus that fear and enmity are appeased. These five fears and enmities are appeased." "With which four factors of stream-entry is he endowed? Here, householder, the noble disciple is endowed with unwavering faith in the Buddha – 'Thus indeed is that Blessed One, Arahant, Perfectly Enlightened, endowed with knowledge and conduct, well-gone, knower of the world, unsurpassed leader of persons to be tamed, teacher of gods and humans, the Buddha, the Blessed One.'" "He is endowed with unwavering faith in the Dhamma – 'The Dhamma is well-proclaimed by the Blessed One, visible here and now, timeless, inviting one to come and see, leading inwards, to be personally experienced by the wise.'" "He is endowed with unwavering faith in the Saṅgha – 'The Saṅgha of the Blessed One's disciples is practicing well, the Saṅgha of the Blessed One's disciples is practicing directly, the Saṅgha of the Blessed One's disciples is practicing for the goal, the Saṅgha of the Blessed One's disciples is practicing properly, that is, the four pairs of persons, the eight individual persons – this Saṅgha of the Blessed One's disciples is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, the unsurpassed field of merit for the world.'" "He is endowed with the virtues cherished by the noble ones, unbroken, untorn, unblemished, unspotted, liberating, praised by the wise, untainted, conducive to concentration. With these four factors of stream-entry is he endowed."