English
It is, monks, the destruction of lust, the destruction of hatred, the destruction of delusion. This, monks, is called full understanding." Second. 3. Discourse on Direct Knowledge 24. Occasion at Savatthi. "Form, monks, not directly knowing, not fully understanding, not dispassionately observing, not abandoning, one is incapable of the destruction of suffering; feeling, not directly knowing, not fully understanding, not dispassionately observing, not abandoning, one is incapable of the destruction of suffering; perception, not directly knowing... volitional formations, not directly knowing, not fully understanding, not dispassionately observing, not abandoning, one is incapable of the destruction of suffering..." consciousness not fully knowing, not fully understanding, not dispassionately observing, not abandoning, is unable for the destruction of suffering. But, monks, form fully knowing, fully understanding, dispassionately observing, abandoning, is able for the destruction of suffering. Feeling... Perception... Volitional formations... Consciousness fully knowing, fully understanding, dispassionately observing, abandoning, is able for the destruction of suffering. Whatever, monks, is desire and lust 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. Whatever, monks, is desire and lust for feeling, abandon that. Thus that feeling will be abandoned, uprooted, made like a palm stump, brought to non-existence, not liable to arise again in the future. Whatever, monks, is desire and lust for perception, abandon that. Thus that perception will be abandoned, uprooted, made like a palm stump, brought to non-existence, not liable to arise again in the future. Whatever, monks, is desire and lust for volitional formations, abandon that. 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. Whatever, monks, is desire and lust for consciousness, 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. Before my enlightenment, monks, when I was still an unenlightened Bodhisatta, this occurred to me: ‘What, indeed, is the gratification of form? What is the danger? What is the escape? What is the gratification of feeling? What is the danger? What is the escape? What is the gratification of perception? What is the danger? What is the escape? What is the gratification of volitional formations? What is the danger? What is the escape? What is the gratification of consciousness? What is the danger? What is the escape?’ Then, monks, this occurred to me: ‘Whatever pleasure and joy arises dependent on form, this is the gratification of form. Whatever... Form is impermanent, suffering, subject to change. This is the danger of form. The removal of desire and lust for form, the abandonment of desire and lust for form, this is the escape from form. Whatever pleasant and joyful arises dependent on feeling, this is the gratification of feeling. Whatever feeling is impermanent, suffering, subject to change, this is the danger of feeling. The removal of desire and lust for feeling, the abandonment of desire and lust for feeling, this is the escape from feeling. Whatever pleasant and joyful arises dependent on perception... Whatever pleasant and joyful arises dependent on mental formations, this is the gratification of mental formations. Whatever mental formations are impermanent, suffering, subject to change, this is the danger of mental formations. The removal of desire and lust for mental formations, the abandonment of desire and lust for mental formations, this is the escape from mental formations. Whatever pleasant and joyful arises dependent on consciousness, this is the gratification of consciousness. Whatever consciousness is impermanent, suffering, subject to change, this is the danger of consciousness. The removal of desire and lust for consciousness, the abandonment of desire and lust for consciousness, this is the escape from consciousness. So long, monks, as I did not fully understand the gratification of these five aggregates of clinging as gratification, the danger as danger, the escape as escape, as they really are, so long, monks, I did not declare myself to have awakened to the unsurpassed perfect self-awakening in the world with its devas, its Māra, its Brahmā, among the generation with its ascetics and brahmins, its devas and humans. But when, monks, I fully understood the gratification of these five aggregates of clinging as gratification, the danger as danger, the escape as escape, as they really are, then, monks, I declared myself to have awakened to the unsurpassed perfect self-awakening in the world with its devas, its Māra, its Brahmā, among the generation with its ascetics and brahmins, its devas and humans. And knowledge and vision arose in me: 'My liberation is unshakeable; this is the final birth; there is no more renewed existence.'" The Fifth. 6. The Second Discourse on Gratification 27. At Sāvatthī. "Monks, I sought out the gratification of form. Whatever was the gratification of form, that I attained. As far as the gratification of form goes, that was well seen by me with wisdom. Monks, I sought out the danger of form. Whatever was the danger of form, that I attained. As far as the danger of form goes, that was well seen by me with wisdom. Monks, I sought out the escape from form. Whatever was the escape from form, that I attained. As far as the escape from form goes, that was well seen by me with wisdom. Monks, I sought out the gratification of feeling... Monks, I sought out the gratification of perception... Monks, I sought out the gratification of fabrications... Monks, I sought out the gratification of consciousness. Whatever was the gratification of consciousness, that I attained. As far as the gratification of consciousness goes, that was well seen by me with wisdom. Monks, I sought out the danger of consciousness. Whatever was the danger of consciousness, that I attained. As far as the danger of consciousness goes, that was well seen by me with wisdom. Monks, I sought out the escape from consciousness. Whatever was the escape from consciousness, that I attained. As far as the escape from consciousness goes, that was well seen by me with wisdom. And as long as, monks, for these five aggregates of clinging, I did not fully understand the gratification as gratification, the danger as danger, and the escape as escape, as they really are... until I did fully understand them. Then knowledge and vision arose in me – 'My liberation is unshakeable; this is the final birth; there is no more renewed existence.'" The Sixth. 7. The Third Discourse on Gratification 28. At Sāvatthī. "Monks, if there were no gratification in form, beings would not be enamored of form. But because, monks, there is gratification in form, therefore beings are enamored of form. Monks, if there were no danger in form, beings would not become dispassionate towards form. Because, monks, there is danger in form, therefore beings grow weary of form. If, monks, there were no escape from form, then beings would not escape from form. Because, monks, there is an escape from form, therefore beings escape from form. If, monks, there were no escape from feeling, if, monks, there were no escape from perception, if, monks, there were no escape from formations, then beings would not escape from formations. Because, monks, there is an escape from formations, therefore beings escape from formations. If, monks, there were no gratification in consciousness, then beings would not be enamored of consciousness. Because, monks, there is gratification in consciousness, therefore beings are enamored of consciousness. If, monks, there were no danger in consciousness, then beings would not grow weary of consciousness. Because, monks, there is danger in consciousness, therefore beings grow weary of consciousness. If, monks, there were no escape from consciousness, then beings would not escape from consciousness. Because, monks, there is an escape from consciousness, therefore beings escape from consciousness. As long as, monks, beings did not truly understand the gratification of these five aggregates of clinging as gratification, the danger as danger, the escape as escape; just so long, monks, did beings not dwell released, disjoined, liberated, with a mind free from boundaries, from the world with its devas, Māra, and Brahmā, from the generation with its recluses and brahmins, with its devas and humans. But when, monks, beings truly understood the gratification of these five aggregates of clinging as gratification, the danger as danger, the escape as escape; then, monks, beings from the world with its devas, Māra, and Brahmā... We, from the generation of ascetics and brahmins, with devas and humans, are released, disjoined, freed, dwelling with a boundless mind. The seventh. 8. The Discourse on Delighting. 29. At Sāvatthī. "Monks, whoever delights in form, delights in suffering. Whoever delights in suffering, I say, is not freed from suffering. Whoever delights in feeling... whoever delights in perception... whoever delights in fabrications... whoever delights in consciousness, delights in suffering. Whoever delights in suffering, I say, is not freed from suffering. But, monks, whoever does not delight in form, does not delight in suffering. Whoever does not delight in suffering, I say, is freed from suffering. Whoever does not delight in feeling... whoever does not delight in perception... whoever does not delight in fabrications... whoever does not delight in consciousness, does not delight in suffering. Whoever does not delight in suffering, I say, is freed from suffering." The eighth. 9.