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Purification, and two leashes, Axe-handle, matted hair, impermanence. The Middle Fifty is finished. The chapter summary of that Middle Fifty – Attachment, and Arahants, Chewing, the Elder's name; With the Flower Chapter, the fifty, Is therefore called the second. 11. The Ends Chapter 1. Discourse on Ends 103. At Sāvatthī. "Monks, there are these four ends. Which four? The end of identity, the end of the origin of identity, the end of the cessation of identity, the end of the path leading to the cessation of identity. And what, monks, is the end of identity? It should be said to be the five clinging-aggregates. Which five? That is to say – the clinging-aggregate of form, the clinging-aggregate of feeling, the clinging-aggregate of perception, the clinging-aggregate of mental formations, the clinging-aggregate of consciousness – this, monks, is called the end of identity." "And what, monks, is the end of the origin of identity? It is this craving that leads to renewed existence, accompanied by delight and lust, delighting in this and that; that is to say – craving for sensual pleasures, craving for existence, craving for non-existence. This, monks, is called the end of the origin of identity. "And what, monks, is the end of the cessation of identity? It is the complete fading away and cessation of that very craving, its relinquishment, its giving up, liberation from it, non-attachment to it – this, monks, is called the end of the cessation of identity. "And what, monks, is the end of the path leading to the cessation of identity? It is this Noble Eightfold Path. That is to say – right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, monks, is called the end of the path leading to the cessation of identity. These, monks, are the four ends." First. 2. Discourse on Suffering 104. At Sāvatthī. "Monks, I will teach you suffering, and the origin of suffering, and the cessation of suffering, and the path... and the path leading to cessation. Listen to that. And what, bhikkhus, is suffering? It should be said: the five aggregates of clinging. Which five? Namely – the clinging-aggregate of form… (and so on)… the clinging-aggregate of consciousness. This is called, bhikkhus, suffering. And what, bhikkhus, is the origin of suffering? This craving that leads to renewed existence… (and so on)… craving for sensual pleasures, craving for existence, craving for non-existence – this is called, bhikkhus, the origin of suffering. And what, bhikkhus, is the cessation of suffering? The complete fading away and cessation of that very craving, giving it up, relinquishing it, being liberated from it, having no attachment to it – this is called, bhikkhus, the cessation of suffering. And what, bhikkhus, is the path leading to the cessation of suffering? This Noble Eightfold Path itself. Namely – right view… (and so on)… right concentration. This is called, bhikkhus, the path leading to the cessation of suffering. Second. 3. Discourse on Identity 105. At Sāvatthī. "I will teach you, bhikkhus, identity and the origin of identity and the cessation of identity and the path leading to the cessation of identity. Listen to that. And what, bhikkhus, is identity? It should be said: the five aggregates of clinging. Which five? Namely – the clinging-aggregate of form, the clinging-aggregate of feeling, the clinging-aggregate of perception, the clinging-aggregate of mental formations, the clinging-aggregate of consciousness. This is called, bhikkhus, identity. And what, bhikkhus, is the origin of identity? This craving that leads to renewed existence… (and so on)… craving for sensual pleasures, craving for existence, craving for non-existence – this is called, bhikkhus, the origin of identity. And what, bhikkhus, is the cessation of identity? The complete fading away and cessation of that very craving… (and so on)… this is called, bhikkhus, the cessation of identity. And what, bhikkhus, is the path leading to the cessation of identity? This Noble Eightfold Path itself. Namely – right view… (and so on)… right concentration. This is called, bhikkhus, the path leading to the cessation of identity." Third. 4. Discourse on What is to be Fully Understood 106. At Sāvatthī. Giving. “Monks, I shall teach the things to be fully understood, and full understanding, and the person who has fully understood. Listen to that. And what, monks, are the things to be fully understood? Form, monks, is a thing to be fully understood. Feeling… Perception… Formations… Consciousness is a thing to be fully understood. These, monks, are called the things to be fully understood. And what, monks, is full understanding? The destruction of lust, the destruction of hatred, the destruction of delusion – this, monks, is called full understanding. And what, monks, is the person who has fully understood? He is to be called an Arahant. That venerable one of such a name, of such a clan – this, monks, is called the person who has fully understood.” The fourth. 5. Discourse on Ascetics 107. At Sāvatthī. “Monks, there are these five clinging-aggregates. Which five? That is to say – the clinging-aggregate of form… the clinging-aggregate of consciousness. Whatever ascetics or brahmins, monks, do not truly understand the gratification, the danger, and the escape from these five clinging-aggregates… they do understand, having realized it for themselves by direct knowledge, they abide having attained it.” The fifth. 6. Second Discourse on Ascetics 108. At Sāvatthī. “Monks, there are these five clinging-aggregates. Which five? That is to say – the clinging-aggregate of form, the clinging-aggregate of feeling, the clinging-aggregate of perception, the clinging-aggregate of formations, the clinging-aggregate of consciousness. Whatever ascetics or brahmins, monks, do not truly understand the origin, the disappearance, the gratification, the danger, and the escape from these five clinging-aggregates… they do understand, having realized it for themselves by direct knowledge, they abide having attained it.” The sixth. 7. Discourse on the Stream-Enterer 109. At Sāvatthī. “Monks, there are these five clinging-aggregates. Which five? That is to say – the clinging-aggregate of form… the clinging-aggregate of consciousness. When, monks, a noble disciple from these five clinging-aggregates Their origin and passing away, their gratification and danger and escape, as it actually is, he understands. This, bhikkhus, is called a noble disciple, a stream-enterer, not subject to falling into lower states, certain, bound for full enlightenment. The Seventh. 8. The Discourse on Arahants 110. At Sāvatthī. There are these five, bhikkhus, aggregates of clinging. Which five? That is to say – the aggregate of clinging to form... (and so on)... the aggregate of clinging to consciousness. When, bhikkhus, a bhikkhu, having known as it actually is the origin and passing away and gratification and danger and escape of these five aggregates of clinging, is liberated without clinging. This, bhikkhus, is called a bhikkhu who is an arahant, whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, attained his own true goal, utterly destroyed the fetters of existence, one rightly liberated through final knowledge. The Eighth. 9. The Discourse on Abandoning Desire 111. At Sāvatthī. Bhikkhus, whatever desire, whatever lust, whatever delight, whatever craving there is for form, abandon that. Thus that form will be abandoned, uprooted, made like a palm-stump, brought to non-existence, not liable to arise again in the future. For feeling... (and so on)... for perception... for volitional formations... for consciousness, whatever desire, whatever lust, whatever delight, whatever craving there is, abandon that. Thus that consciousness will be abandoned, uprooted, made like a palm-stump, brought to non-existence, not liable to arise again in the future. The Ninth. 10. The Second Discourse on Abandoning Desire 112. At Sāvatthī. Bhikkhus, whatever desire, whatever lust, whatever delight, whatever craving there is for form, whatever attachments, clingings, mental fixations, adherences, and underlying tendencies, abandon them. Thus that form will be abandoned, uprooted... (and so on)... for feeling... for perception... for volitional formations, whatever desire... (and so on)... thus those volitional formations will be abandoned, uprooted, made like a palm-stump, brought to non-existence, not liable to arise again in the future. For consciousness, whatever desire, whatever lust, whatever delight, whatever craving there is, whatever attachments, clingings, mental fixations, adherences, and underlying tendencies, abandon them. Thus that consciousness will be abandoned, its root cut off, made like a palm-stump, brought to non-existence, not liable to arise again in the future.” The tenth. The Chapter on Ends, the eleventh. Its summary: End, suffering, and self-identity, two recluses to be fully understood; Stream-enterer and Arahant, and two abandonments of desire. 12. The Chapter on Dhamma Teachers 1. Ignorance Sutta 113. At Sāvatthī. Then a certain bhikkhu approached the Blessed One… and sat down to one side. So, seated to one side, that bhikkhu said to the Blessed One: “‘Ignorance, ignorance,’ it is said, venerable sir. What, venerable sir, is ignorance, and to what extent is one gone to ignorance?” “Here, bhikkhu, an uninstructed ordinary person does not understand form, does not understand the origin of form, does not understand the cessation of form, does not understand the path leading to the cessation of form; does not understand feeling… perception… volitional formations… does not understand the path leading to the cessation of consciousness. This, bhikkhu, is called ignorance. To this extent one is gone to ignorance.” The first. 2. Knowledge Sutta 114. At Sāvatthī.