English
Thus, with cause and condition, beings are defiled. “But what, venerable sir, is the cause, what is the condition for the purification of beings? How, with cause and condition, are beings purified?” “If, Mahāli, form were entirely pleasure, overtaken by pleasure, overwhelmed by pleasure, not overwhelmed by suffering, then beings would not become disenchanted with form. But because, Mahāli, form is suffering, overtaken by suffering, overwhelmed by suffering, not overwhelmed by pleasure, therefore, beings become disenchanted with form; disenchanted, they become dispassionate; dispassionate, they are purified. This, Mahāli, is a cause, this is a condition for the purification of beings. Thus, with cause and condition, beings are purified.” “And if, Mahāli, feeling... Mahāli, if form were entirely pleasant... ...if feeling were entirely pleasant... ...if perception, Mahāli, were entirely pleasant... ...if formations, Mahāli, were entirely pleasant... ...if consciousness, Mahāli, were entirely pleasant, pervaded by pleasure, overcome by pleasure, not overcome by suffering, then beings would not become disenchanted with consciousness. But because, Mahāli, consciousness is suffering, pervaded by suffering, overcome by suffering, not overcome by pleasure, therefore beings become disenchanted with consciousness. Being disenchanted, they become dispassionate. Through dispassion, they are purified. This, Mahāli, is the reason, this is the cause, for the purification of beings. Thus, with reason and with cause, beings are purified." The Eighth. 9. The Discourse on Burning 61. At Sāvatthī. "Form, monks, is burning. Feeling is burning. Perception is burning. Formations are burning. Consciousness is burning. Seeing thus, monks, a well-taught noble disciple becomes disenchanted with form, with feeling, with perception, with formations, with consciousness. Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. In the liberated, there is the knowledge of liberation. 'Birth is destroyed, the holy life has been lived, what was to be done has been done, there is no more for this state of being,' he understands." The Ninth. 10. The Discourse on Modes of Expression 62. At Sāvatthī. "These three, monks, are modes of expression, modes of designation, modes of description, unmixed, unmixed in the past, not mixed now, not to be mixed in the future, not criticized by recluses, brahmins, or the wise. Which three? That form, monks, which is past, ceased, transformed, 'it was' is its reckoning, 'it was' is its designation, 'it was' is its description; 'it is' is not its reckoning, 'it will be' is not its reckoning." "That feeling which is past, ceased, transformed, 'it was' is its reckoning, 'it was' is its designation, 'it was' is its description; 'it is' is not its reckoning, 'it will be' is not its reckoning." "That perception... those formations which are past, ceased... Gone, transformed, 'they were' is their designation, 'they were' is their term, 'they were' is their concept; not 'they are' is their designation, not 'they will be' is their designation. Whatever consciousness is past, ceased, transformed, 'it was' is its designation, 'it was' is its term, 'it was' is its concept; not 'it is' is its designation, not 'it will be' is its designation. Whatever form, monks, is unborn, not manifested, 'it will be' is its designation, 'it will be' is its term, 'it will be' is its concept; not 'it is' is its designation, not 'it was' is its designation. Whatever feeling is unborn, not manifested, 'it will be' is its designation, 'it will be' is its term, 'it will be' is its concept; not 'it is' is its designation, not 'it was' is its designation. Whatever perception... whatever formations are unborn, not manifested, 'they will be' is their designation, 'they will be' is their term, 'they will be' is their concept; not 'they are' is their designation, not 'they were' is their designation. Whatever consciousness is unborn, not manifested, 'it will be' is its designation, 'it will be' is its term, 'it will be' is its concept; not 'it is' is its designation, not 'it was' is its designation. Whatever form, monks, is born, manifested, 'it is' is its designation, 'it is' is its term, 'it is' is its concept; not 'it was' is its designation, not 'it will be' is its designation. Whatever feeling is born, manifested, 'it is' is its designation, 'it is' is its term, 'it is' is its concept; not 'it was' is its designation, not 'it will be' is its designation. Whatever perception... whatever formations are born, manifested, 'they are' is their designation, 'they are' is their term, 'they are' is their concept; not 'they were' is their designation, not 'they will be' is their designation. thus. That consciousness which is born, which has come into being, 'it exists' is its designation, 'it exists' is its appellation, 'it exists' is its concept; not its designation 'it existed', not its designation 'it will exist'. These, bhikkhus, are three paths of expression, paths of designation, paths of concept, unmixed, unmixed in the past, they are not mixed, they will not be mixed, uncondemned by recluses, brahmins, and the wise. Even those, bhikkhus, who were Ukkalā Vassabhaññā, advocates of no cause, advocates of no action, nihilists, even they considered these three paths of expression, paths of designation, paths of concept, not to be censured, not to be rejected. For what reason? For fear of blame, strife, and reproach. The Sixth Chapter: Upaya. Its summary: Upaya, Bīja, Udāna, Upādānaparivatta; Sattaṭṭhāna and Sambuddha, Pañcamahāli, Ādittā. The chapter ends with Niruttipatha. 7. The Chapter of Arahants 1. The Discourse on Clinging 63. Thus have I heard: At one time the Blessed One was dwelling at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park. Then a certain bhikkhu approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Sitting to one side, that bhikkhu said to the Blessed One: "It would be good, venerable sir, if the Blessed One would teach me the Dhamma in brief, so that having heard the Dhamma from the Blessed One, I might dwell alone, secluded, diligent, ardent, and resolute." "Clinging, bhikkhu, one is bound to Māra; not clinging, one is freed from the Evil One." "Understood, Blessed One! Understood, Fortunate One!" "But how, bhikkhu, do you understand in detail the meaning of what I have spoken in brief?" "Form, venerable sir, clinging to it, one is bound to Māra; not clinging to it, one is freed from the Evil One. Feeling, clinging to it, bound by Māra; not clinging, freed from the Evil One. Perception… formations… consciousness, clinging, bound by Māra; not clinging, freed from the Evil One. Of this, venerable sir, the Blessed One’s teaching in brief, I thus understand the meaning in detail.” “Good, good, bhikkhu! Good indeed, bhikkhu, that you understand the meaning in detail of what I taught in brief. Form, bhikkhu, clinging, bound by Māra; not clinging, freed from the Evil One. Feeling… perception… formations… consciousness, clinging, bound by Māra; not clinging, freed from the Evil One. Of this, bhikkhu, what I taught in brief, the meaning should thus be seen in detail.” Then that bhikkhu, having delighted in and approved of the Blessed One’s words, rose from his seat, saluted the Blessed One, circumambulated him, and departed. Then that bhikkhu, dwelling alone, secluded, diligent, ardent, resolute, before long— for the sake of which noble sons rightly go forth from home to homelessness, that unsurpassed culmination of the holy life— having realized it for himself with direct knowledge in this very life, entered upon and dwelt in it. He directly knew: “Destroyed is birth, lived is the holy life, done is what was to be done, there is no more for this state of being.” And that bhikkhu became one of the Arahants. The First. 2. The Discourse on Conceiving 64. At Sāvatthī. Then a certain bhikkhu… …seated to one side, that bhikkhu said to the Blessed One: “It would be good for me, venerable sir, if the Blessed One would teach me the Dhamma in brief… …so that I might dwell ardent and resolute.” “Conceiving, bhikkhu, one is bound by Māra; not conceiving, one is freed from the Evil One.” “Understood, Blessed One! Understood, Fortunate One!” “But how, bhikkhu, do you understand the meaning in detail of what I taught in brief?” “Form, venerable sir, conceiving, one is bound by Māra; not conceiving, one is freed from Māra.” from the Evil One. Perceiving feeling… perception… formations… consciousness, one is bound by Māra; not perceiving, one is freed from the Evil One. Venerable Sir, I understand the meaning of this brief statement by the Blessed One in this detailed way.” “Good, good, bhikkhu! Good indeed, bhikkhu, that you understand the meaning of my brief statement in this detailed way. Perceiving form, bhikkhu, one is bound by Māra; not perceiving, one is freed from the Evil One. Perceiving feeling… perception… formations… consciousness, one is bound by Māra; not perceiving, one is freed from the Evil One. This is how the meaning of my brief statement, bhikkhu, is to be seen in detail.” …and that bhikkhu became one of the arahants. The Second. 3. The Discourse on Delighting 65. At Sāvatthī. Then a certain bhikkhu… …seated to one side, that bhikkhu said to the Blessed One: “It would be good for me, Venerable Sir, if the Blessed One would teach me briefly… …so that I might dwell with a resolute mind.” “Delighting, bhikkhu, one is bound by Māra; not delighting, one is freed from the Evil One.” “Understood, Blessed One, understood, Fortunate One!” “But how, bhikkhu, do you understand the meaning of my brief statement in detail?” “Delighting in form, Venerable Sir, one is bound by Māra; not delighting, one is freed from the Evil One. Delighting in feeling… perception… formations… consciousness, one is bound by Māra; not delighting,