English
having thus directly known the path leading to the cessation of consciousness, have entered upon the path for the disenchantment, dispassion, and cessation of consciousness, 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 consciousness, having thus directly known the origin of consciousness, having thus directly known the cessation of consciousness, having thus directly known the path leading to the cessation of consciousness, are liberated through disenchantment, dispassion, cessation, and non-clinging to consciousness, 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." The Fourth. 5. The Discourse on Seven Bases 57. At Savatthi. "Skilled in seven bases, monks, A monk, O bhikkhus, who examines in three ways, in this Dhamma and Discipline, is called an accomplished one, one who has lived the holy life, a supreme person. And how, O bhikkhus, is a monk skilled in seven points? Here, O bhikkhus, a monk understands form, understands the origin of form, understands the cessation of form, understands the path leading to the cessation of form; understands the gratification in form, understands the danger in form, understands the escape from form; understands feeling... ...perception... ...volitional formations... ...consciousness, understands the origin of consciousness, understands the cessation of consciousness, understands the path leading to the cessation of consciousness; understands the gratification in consciousness, understands the danger in consciousness, understands the escape from consciousness. "And what, O bhikkhus, is form? The four great elements, and form derived from the four great elements. This, O bhikkhus, 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. This Noble Eightfold Path itself is the path leading to the cessation of form, that is, right view... ...right concentration. "That pleasure and joy that arises dependent on form – this is the gratification in form. That form is impermanent, suffering, subject to change – this is the danger in form. The subduing of desire and lust for form, the abandoning of desire and lust for form – this is the escape from form. "Whatever recluses or brahmins, O bhikkhus, 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; having thus directly known the gratification in form, having thus directly known the danger in form, having thus directly known the escape from form, have entered upon the path for disenchantment with form, for dispassion towards form, for the cessation of form – they are well-practiced. Those who are well-practiced, they are established in this Dhamma and Discipline. "And whatever recluses or brahmins, O bhikkhus, having thus directly known form, having thus directly known the origin of form, having thus directly known the cessation of... ...having directly known form, having directly known the path leading to the cessation of form; having directly known the gratification of form, having directly known the danger of form, having directly known the escape from form; from dispassion for form, from fading away, from cessation, from non-clinging, they are liberated. They are well-liberated. Those who are well-liberated, they are perfected. For those who are perfected, there is no designation of further becoming. "And what, monks, is feeling? These six, monks, are classes of feeling: feeling born of eye-contact... ...feeling born of mind-contact. This, monks, is called 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 path leading to the cessation of feeling, namely: right view... ...right concentration. "That pleasure and joy that arises dependent on feeling – this is the gratification of feeling. That feeling which is impermanent, suffering, subject to change – this is the danger of feeling. That discipline of desire and lust for feeling, that abandoning of desire and lust – this is the escape from feeling. "Whatever recluses or brahmins, monks, having directly known feeling, having directly known the origin of feeling, having directly known the cessation of feeling, having directly known the path leading to the cessation of feeling; having directly known the gratification of feeling, having directly known the danger of feeling, having directly known the escape from feeling; have entered upon the path to dispassion for feeling, to fading away, to cessation, they are well-practiced. Those who are well-practiced, they are firm in this Dhamma and Discipline. "And whatever recluses or brahmins, monks, having directly known feeling in this way... ...for them there is no designation of further becoming. "And what, monks, is perception? These six, monks, are classes of perception: perception of forms, perception of sounds, perception of odors, perception of tastes, perception of tactile objects, perception of mental phenomena. This, monks, is called 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... and the path leading to the cessation of perception, namely – right view... right concentration... for them there is no cycle to be designated. And what, bhikkhus, are volitional formations? These six, bhikkhus, are bodies of volition: volition concerning forms, volition concerning sounds, volition concerning odors, volition concerning tastes, volition concerning tactile objects, volition concerning mental phenomena. These, bhikkhus, are called volitional formations. With the arising of contact comes the arising of volitional formations; with the cessation of contact comes the cessation of volitional formations. This Noble Eightfold Path is the path leading to the cessation of volitional formations, namely – right view... right concentration. Whatever happiness and joy arise dependent on volitional formations – this is the gratification of volitional formations. That volitional formations are impermanent, suffering, subject to change – this is the danger of volitional formations. The subduing of desire and lust for volitional formations, the abandoning of desire and lust – this is the escape from volitional formations. Whatever recluses or brahmins, bhikkhus, having thus directly known volitional formations, having thus directly known the origin of volitional formations, having thus directly known the cessation of volitional formations, having thus directly known the path leading to the cessation of volitional formations... and have entered upon the path for the disenchantment, dispassion, and cessation of volitional formations – they are well-practiced. Those who are well-practiced, they are established in this Dhamma and Discipline... for them there is no cycle to be designated. And what, bhikkhus, is consciousness? These six, bhikkhus, are bodies of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. This, bhikkhus, is called consciousness. With the arising of name-and-form comes the arising of consciousness; with 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... right concentration. Whatever happiness and joy arise dependent on consciousness – this is the gratification of consciousness. That consciousness is impermanent, suffering, subject to change – this is the danger of consciousness. The subduing of desire and lust for consciousness... The removal of passion, the abandoning of desire-passion – this is the escape from consciousness. Whatever recluses or brahmins, monks, having directly known consciousness thus, having directly known the origin of consciousness thus, having directly known the cessation of consciousness thus, having directly known the path leading to the cessation of consciousness thus; having directly known the gratification of consciousness thus, having directly known the danger of consciousness thus, having directly known the escape from consciousness thus, are practicing for the disenchantment, dispassion, cessation of consciousness – they are well-practicing. Those who are well-practicing, they are established in this Dhamma and Discipline. And whatever recluses or brahmins, monks, having directly known consciousness thus, having directly known the origin of consciousness thus, having directly known the cessation of consciousness thus, having directly known the path leading to the cessation of consciousness thus; having directly known the gratification of consciousness thus, having directly known the danger of consciousness thus, having directly known the escape from consciousness thus, are liberated through disenchantment, dispassion, cessation, non-clinging to consciousness – they are well-liberated. Those who are well-liberated, they are complete. For those who are complete, there is no cycle of existence to be designated. Thus, monks, a bhikkhu is skilled in seven points. And how, monks, is a bhikkhu a triple examiner? Here, monks, a bhikkhu examines according to elements, examines according to sense bases, examines according to dependent origination. Thus, monks, a bhikkhu is a triple examiner. A bhikkhu skilled in seven points, monks, a triple examiner, in this Dhamma and Discipline, complete, one who has lived the holy life, is called 'the supreme person'. The Tathagata, monks,