English
an untaught ordinary person, in a place of no thirst, falls into thirst. This, bhikkhu, is the thirst of an untaught ordinary person: 'I would not be, it would not be mine, I would not come to be, it would not come to be mine.' But, bhikkhu, a well-taught noble disciple, in a place of no thirst, does not fall into thirst. This, bhikkhu, is not the thirst of a well-taught noble disciple: 'I would not be, it would not be mine, it might be, it would not be, it will not be mine.’ Or, a consciousness, monk, standing, might stand with form as its support, with form as its object, with form as its foundation, with delight as its seasoning, it might attain growth, increase, and fullness. Or, a consciousness, monk, standing, might stand with feeling as its support… Or, a consciousness, monk, standing, might stand with perception as its support… Or, a consciousness, monk, standing, might stand with volitional formations as its support, with volitional formations as its object, with volitional formations as its foundation, with delight as its seasoning, it might attain growth, increase, and fullness. If any monk, were to say this: ‘I will declare the coming or going, the passing away or reappearance, the growth or increase or fullness of consciousness apart from form, apart from feeling, apart from perception, apart from volitional formations,’ that is not possible. If, monk, a monk’s passion for the form element is abandoned. With the abandonment of passion, the object is cut off, there is no foundation for consciousness. If, monk, a monk’s passion for the feeling element… If, monk, a monk’s passion for the perception element… If, monk, a monk’s passion for the volitional formations element… If, monk, a monk’s passion for the consciousness element is abandoned. With the abandonment of passion, the object is cut off, there is no foundation for consciousness. That consciousness, unestablished, not grown, unconditioned, is liberated. Being liberated, it is stable. Being stable, it is contented. Being contented, it does not tremble. Not trembling, it attains final Nibbāna within itself. ‘Birth is destroyed… there is no more for this state of being,’ it understands. Thus, monk, for one who knows thus, who sees thus, the destruction of the taints occurs immediately. The third. 4. The Discourse on the Revolving of Clinging 56. At Sāvatthī. “Monks, these are the five aggregates of clinging. Which five? The form aggregate of clinging, the feeling aggregate of clinging, the perception aggregate of clinging, the volitional formations aggregate of clinging, the consciousness aggregate of clinging. As long as I, monks, did not fully understand these five aggregates of clinging as they really are, in their fourfold revolving, I did not declare myself, monks, Monks, in the world with its devas, with its Māra, with its Brahmā, with its ascetics and brahmins, with its devas and humans, I declared that I had awakened to unsurpassed perfect self-awakening. And when, monks, I had truly understood these five aggregates of clinging in four ways as they really are, then, monks, in the world with its devas, with its Māra, with its Brahmā, with its ascetics and brahmins, with its devas and humans, I declared that I had awakened to unsurpassed perfect self-awakening. And how is it in four ways? I truly understood form, I truly understood the origin of form, I truly understood the cessation of form, I truly understood the path leading to the cessation of form; I truly understood feeling, I truly understood the origin of feeling, I truly understood the cessation of feeling, I truly understood the path leading to the cessation of feeling; I truly understood perception, I truly understood the origin of perception, I truly understood the cessation of perception, I truly understood the path leading to the cessation of perception; I truly understood volitional formations, I truly understood the origin of volitional formations, I truly understood the cessation of volitional formations, I truly understood the path leading to the cessation of volitional formations; I truly understood consciousness, I truly understood the origin of consciousness, I truly understood the cessation of consciousness, I truly understood the path leading to the cessation of consciousness. And what, monks, is form? The four great elements and form derived from the four great elements. This, monks, is called form. With the origin of nutriment, there is the origin of form; with the cessation of nutriment, there is the cessation of form. And this Noble Eightfold Path is the path leading to the cessation of form, that is to say: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. Whatever ascetics or brahmins, monks, having thus directly known form, having thus directly known the origin of form, having thus directly known the cessation of form, having thus directly known the path leading to the cessation of form, have entered upon the path for the disenchantment with form, for its dispassion, for its cessation, they are well-practiced. Those who are well-practiced, they are firm in this Dhamma and Discipline. And whatever ascetics or brahmins, monks, having thus directly known form, having thus directly known the origin of form, having thus directly known the cessation of form, having thus directly known the path leading to the cessation of form, through disenchantment with form, through dispassion, through cessation, through non-clinging, are liberated, they are well-liberated. Those who are well-liberated, they are perfected ones. For those who are perfected ones, there is no designation of further existence. And what, monks, is feeling? These six classes of feeling, monks: feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact. This is called, monks, feeling. With the arising of contact, there is the arising of feeling; with the cessation of contact, there is the cessation of feeling. This Noble Eightfold Path is the practice leading to the cessation of feeling, namely – right view…and so on…right concentration. Whatever recluses or brahmins, monks, having thus directly known feeling, having thus directly known the origin of feeling, having thus directly known the cessation of feeling, having thus directly known the practice leading to the cessation of feeling, have entered upon the path for the disenchantment with, dispassion towards, and cessation of feeling, they are well-practiced. Those who are well-practiced, they are firm in this Dhamma and Discipline. And whatever recluses or brahmins, monks, having thus directly known feeling…and so on… having thus directly known the practice leading to the cessation of feeling…and so on… for them there is no designation of further existence. And what, monks, is perception? There are these six classes of perception, monks: perception of forms, perception of sounds, perception of odors, perception of tastes, perception of tactile objects, perception of mental phenomena. This is called, monks, perception. With the arising of contact, there is the arising of perception; with the cessation of contact, there is the cessation of perception. This Noble Eightfold Path is the practice leading to the cessation of perception, namely – right view…and so on…right concentration…and so on… for them there is no designation of further existence. And what, monks, are volitional formations? There are these six classes of volition, monks: volition regarding forms, volition regarding sounds, volition regarding odors, volition regarding tastes, volition regarding tactile objects, volition regarding mental phenomena. These are called, monks, volitional formations. With the arising of contact, there is the arising of volitional formations; with the cessation of contact, there is the cessation of volitional formations. This Noble Eightfold Path is the practice leading to the cessation of volitional formations, namely – right view…and so on…right concentration. Whatever recluses or brahmins, monks, having thus directly known volitional formations, having thus directly known the origin of volitional formations, having thus directly known volitional formations having directly known cessation, having directly known the path leading to the cessation of formations, they have entered upon the path for the disenchantment, dispassion, and cessation of formations, they are well-practiced. Those who are well-practiced, they are firmly established in this Dhamma and Discipline. "And whoever, monks, recluses or brahmins, having thus directly known formations, having thus directly known the origin of formations, having thus directly known the cessation of formations, having thus directly known the path leading to the cessation of formations, are liberated through disenchantment, dispassion, cessation, and non-clinging to formations, they are well-liberated. Those who are well-liberated, they are complete. For those who are complete, there is no designation of a round of rebirths. "And what, monks, is consciousness? There are these six classes of consciousness, monks – eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. This, monks, is called consciousness. From the origin of name-and-form comes the origin of consciousness; from the cessation of name-and-form comes the cessation of consciousness. This Noble Eightfold Path is the path leading to the cessation of consciousness, namely – right view... and so on... right concentration. "Whoever, monks, recluses or brahmins, having thus directly known consciousness, having thus directly known the origin of consciousness, having thus directly known the cessation of consciousness,