English
Monk, this dimension of neither perception nor non-perception – this dimension is to be attained by the attainment of residual formations. Monk, this dimension of the cessation of perception and feeling – this dimension is to be attained by the attainment of cessation." The First. 2. The Discourse on the Cause. 96. Resides at Savatthi... "Monks, sensual thought arises with a cause, not without a cause; malevolent thought arises with a cause, not without a cause; harmful thought arises with a cause, not without a cause." "And how, Monks, does sensual thought arise with a cause, not without a cause; malevolent thought arise with a cause, not without a cause; harmful thought arise with a cause, not without a cause? Monks, depending on the sensual dimension, sensual perception arises; depending on sensual perception, sensual intention arises; depending on sensual intention, sensual desire arises; depending on sensual desire, sensual fever arises; depending on sensual fever, sensual seeking arises. Monks, while seeking sensual things, an uninstructed ordinary person, in three ways, mis... wrongly behaves – by body, by speech, by mind. Monks, dependent on the element of ill-will, arises the perception of ill-will. Dependent on the perception of ill-will, arises the intention of ill-will, the desire for ill-will, the torment of ill-will, the search for ill-will. Monks, searching for this search for ill-will, the uninstructed ordinary person behaves wrongly in three ways: by body, by speech, by mind. Monks, dependent on the element of cruelty, arises the perception of cruelty. Dependent on the perception of cruelty, arises the intention of cruelty, the desire for cruelty, the torment of cruelty, the search for cruelty. Monks, searching for this search for cruelty, the uninstructed ordinary person behaves wrongly in three ways: by body, by speech, by mind. Monks, just as if a man were to throw a burning grass-torch into a dry grass-thicket; and did not quickly extinguish it with his hands and feet. Thus, Monks, those creatures dependent on grass and wood would come to ruin and disaster. Just so, Monks, whatever ascetic or brahmin does not quickly abandon, dispel, make an end of, or bring to non-existence an arisen perception gone awry, he dwells in suffering in this very life, with vexation, with despair, with fever; and with the breaking up of the body, after death, a bad destination is to be expected. Monks, the thought of renunciation arises with a cause, not without a cause; the thought of non-ill-will arises with a cause, not without a cause; the thought of non-cruelty arises with a cause, not without a cause. And how, Monks, does the thought of renunciation arise with a cause, not without a cause; does the thought of non-ill-will arise with a cause, not without a cause; does the thought of non-cruelty arise with a cause, not without a cause? Monks, dependent on the element of renunciation, arises the perception of renunciation. Dependent on the perception of renunciation, arises the intention of renunciation. Dependent on the intention of renunciation, arises the desire for renunciation. From the desire for renunciation arises the fever of renunciation. From the fever of renunciation arises the search for renunciation. Searching for this search for renunciation, monks, a well-taught noble disciple practices rightly in three ways: by body, by speech, by mind. From the element of non-ill-will, monks, arises the perception of non-ill-will. From the perception of non-ill-will arises the intention of non-ill-will. From the intention of non-ill-will arises the desire for non-ill-will. From the desire for non-ill-will arises the fever of non-ill-will. From the fever of non-ill-will arises the search for non-ill-will. Searching for this search for non-ill-will, monks, a well-taught noble disciple practices rightly in three ways: by body, by speech, by mind. From the element of non-harming, monks, arises the perception of non-harming. From the perception of non-harming arises the intention of non-harming. From the intention of non-harming arises the desire for non-harming. From the desire for non-harming arises the fever of non-harming. From the fever of non-harming arises the search for non-harming. Searching for this search for non-harming, monks, a well-taught noble disciple practices rightly in three ways: by body, by speech, by mind. Just as, monks, a man might throw a burning grass-torch into a dry grass-thicket; he would quickly extinguish it with his hands and feet. Thus, monks, the creatures dependent on grass and wood would not come to ruin and disaster. In the same way, monks, whatever recluse or brahmin quickly abandons, dispels, makes an end of, and brings to naught any arisen unwholesome perception, he dwells happily in this very life, without vexation, without distress, without fever; and with the breaking up of the body, after death, a good destination is to be expected. The Second. 3. The Discourse on the Brick Hall. 97. At one time the Blessed One was dwelling among the Sakyans, at the Brick Hall. There the Blessed One addressed the monks, saying: "Monks!" "Venerable sir," those monks replied to the Blessed One. The Blessed One said this: “Dependent on an element, monks, perception arises, view arises, thought arises.” When this was said, Venerable Kaccāna said to the Blessed One: “This view, venerable sir, ‘Among those who are not perfectly enlightened, there are perfectly enlightened ones’— dependent on what, venerable sir, is this view known?” “Great indeed, Kaccāna, is that element, which is the element of ignorance. Dependent on a base element, Kaccāna, a base perception arises, a base view arises, a base thought arises, a base intention arises, a base aspiration arises, a base resolve arises, a base person arises, a base speech arises; one explains, teaches, proclaims, establishes, discloses, analyzes, makes clear the base; I say that his rebirth is base. “Dependent on a middling element, Kaccāna, a middling perception arises, a middling view arises, a middling thought arises, a middling intention arises, a middling aspiration arises, a middling resolve arises, a middling person arises, a middling speech arises; one explains, teaches, proclaims, establishes, discloses, analyzes, makes clear the middling; I say that his rebirth is middling. “Dependent on a sublime element, Kaccāna, a sublime perception arises, a sublime view arises, a sublime thought arises, a sublime intention arises, a sublime aspiration arises, a sublime resolve arises, a sublime person arises, a sublime speech arises; one explains, teaches, proclaims, establishes, discloses, analyzes, makes clear the sublime; I say that his rebirth is sublime.” The Third. 4. Discourse on Those of Base Inclinations 98. Dwelling at Sāvatthī… “By elements alone, monks, beings associate, come together. Those of base inclinations associate, come together with those of base inclinations; Those of noble inclinations associate, come together with those of noble inclinations.” “In the past too, Monks, in the past, beings associated, mingled, according to their elements. Those of low aspirations associated, mingled with those of low aspirations. Those of noble aspirations associated, mingled with those of noble aspirations. And also in the future, monks, beings will associate, will mingle, according to their elements. Those of low aspirations will associate, will mingle with those of low aspirations. Those of noble aspirations will associate, will mingle with those of noble aspirations. And also now, monks, in the present time, beings associate, mingle, according to their elements. Those of low aspirations associate, mingle with those of low aspirations. Those of noble aspirations associate, mingle with those of noble aspirations. The Fourth. 5. The Discourse on Walking 99. At one time the Blessed One was dwelling in Rājagaha, on Vulture Peak Mountain. Now at that time, Venerable Sāriputta, together with many bhikkhus, was walking not far from the Blessed One. And Venerable Mahāmoggallāna, together with many bhikkhus, was walking not far from the Blessed One. And Venerable Mahākassapa, together with many bhikkhus, was walking not far from the Blessed One. And Venerable Anuruddha, together with many bhikkhus, was walking not far from the Blessed One. And Venerable Puṇṇa Mantāniputta, together with many bhikkhus, was walking not far from the Blessed One. And Venerable Upāli, together with many bhikkhus, was walking not far from the Blessed One. And Venerable Ānanda, together with many bhikkhus, was walking not far from the Blessed One. And Devadatta also s He was walking with many monks not far from the Blessed One. Then the Blessed One addressed the monks: "Do you see, monks, Sāriputta walking with many monks?" "Yes, venerable sir." "All these monks, monks, are greatly wise. Do you see, monks, Moggallāna walking with many monks?" "Yes, venerable sir." "All these monks, monks, are greatly potent. Do you see, monks, Kassapa walking with many monks?" "Yes, venerable sir." "All these monks, monks, are upholders of ascetic practices. Do you see, monks, Anuruddha walking with many monks?" "Yes, venerable sir." "All these monks, monks, possess the divine eye. Do you see, monks, Puṇṇa Mantāniputta walking with many monks?" "Yes, venerable sir." "All these monks, monks, are expounders of Dhamma. Do you see, monks, Upāli walking with many monks?" "Yes, venerable sir." "All these monks, monks, are upholders of the Vinaya. Do you see, monks, Ānanda walking with many monks?" "Yes, venerable sir." "All these monks, monks, are very learned. Do you see, monks, Devadatta walking with many monks?" "Yes, venerable sir." "All these monks, monks, are of evil wishes." "By their nature, monks, beings associate and come together. Those of inferior disposition associate and come together with those of inferior disposition;