English
with a mind familiar with the perception of disenchantment with the entire world, his mind shrinks, shrivels, recoils, does not expand, and equanimity or revulsion becomes established towards the world's allurements; then, monks, that monk should understand: 'The perception of disenchantment with the entire world is well-developed in me, there is a distinction for me between before and after, the power of development has been attained by me.' Thus, he is clearly comprehending there. 'The perception of disenchantment with the entire world, monks, when developed and cultivated, is of great fruit, of great benefit, leading to the Deathless, ending in the Deathless,' that which was said, was said with reference to this. 'The perception of impermanence, monks, when developed and cultivated, is of great fruit, of great benefit, leading to the Deathless, ending in the Deathless,' this was indeed said. And with reference to what was this said? When a monk, monks, dwells much with a mind familiar with the perception of impermanence, his mind shrinks, shrivels, recoils, does not expand, and equanimity or revulsion becomes established regarding gain, honor, and fame. Just as, monks, a chicken feather or a piece of sinew, when thrown into a fire, shrinks, shrivels, recoils, and does not expand. Just so, monks, when a monk dwells much with a mind familiar with the perception of impermanence, his mind shrinks, shrivels, recoils, does not expand, and equanimity or revulsion becomes established regarding gain, honor, and fame. If, monks, a bhikkhu dwelling much with a mind familiar with the perception of impermanence, his mind inclines towards gain, honor, and fame, and finds no repulsion; this, monks, should be known by that bhikkhu: 'My perception of impermanence is undeveloped, there is no distinction for me from before, the power of development has not been attained by me.' Thus, he is clearly comprehending there. But if, monks, a bhikkhu dwelling much with a mind familiar with the perception of impermanence, his mind shrinks back, recoils, turns away from gain, honor, and fame, and does not spread out; and equanimity or repulsion is established; this, monks, should be known by that bhikkhu: 'My perception of impermanence is well-developed, there is a distinction for me from before, the power of development has been attained by me.' Thus, he is clearly comprehending there. 'The perception of impermanence, monks, developed and made much of, is of great fruit, of great benefit, leading to the Deathless, ending in the Deathless,' what was said thus, it was said with reference to this. '''The perception of suffering in impermanence, monks, developed and made much of, is of great fruit, of great benefit, leading to the Deathless, ending in the Deathless,' this, indeed, was said. With reference to what was this said? When, monks, a bhikkhu dwelling much with a mind familiar with the perception of suffering in impermanence, towards laziness, idleness, slackness, heedlessness, non-application, non-reflection, a strong perception of danger is present, just as, monks, from an executioner with an upraised sword. If, monks, a bhikkhu dwelling much with a mind familiar with the perception of suffering in impermanence, towards laziness, idleness, slackness, heedlessness, non-application, non-reflection, a strong perception of danger is not present, just as, monks, from an executioner with an upraised sword. This, monks, should be known by that bhikkhu: 'My perception of suffering in impermanence is undeveloped, there is no distinction for me from before, the power of development has not been attained by me.' Thus, he is clearly comprehending there. But if, monks, a bhikkhu with a mind familiar with the perception of suffering in impermanence... Dwelling much with such a mind, in laziness, in idleness, in slackness, in heedlessness, in non-application, in non-reflection, a keen perception of fear arises, just as, bhikkhus, from a murderer with a drawn sword. This should be known, bhikkhus, by a bhikkhu: 'My perception of suffering in impermanence is well-developed, there is a distinction for me from before, the power of development has been attained by me.' Thus he is clearly comprehending there. 'The perception of suffering in impermanence, bhikkhus, when developed, made much of, is of great fruit, of great benefit, immersed in the Deathless, ending in the Deathless.' That which was said, was said with reference to this. 'The perception of non-self in suffering, bhikkhus, when developed, made much of, is of great fruit, of great benefit, immersed in the Deathless, ending in the Deathless.' Thus indeed was this said. With reference to what was this said? When a bhikkhu, bhikkhus, dwells much with a mind familiar with the perception of non-self in suffering, in this body with consciousness, and in all external signs, his mind is free from 'I-making', 'mine-making', and conceit, transcending distinctions, peaceful, well-liberated. If, bhikkhus, when a bhikkhu dwells much with a mind familiar with the perception of non-self in suffering, in this body with consciousness, and in all external signs, his mind is not free from 'I-making', 'mine-making', and conceit, not transcending distinctions, not peaceful, not well-liberated, this should be known, bhikkhus, by that bhikkhu: 'My perception of non-self in suffering is undeveloped, there is no distinction for me from before, the power of development has not been attained by me.' Thus he is clearly comprehending there. But if, bhikkhus, when a bhikkhu dwells much with a mind familiar with the perception of non-self in suffering, in this body with consciousness, and in all external signs, his mind is free from 'I-making', 'mine-making', and conceit, transcending distinctions, peaceful, well-liberated, this should be known, bhikkhus, by that bhikkhu: 'My perception of non-self in suffering is well-developed, there is a distinction for me from before, the power of development has been attained by me.' Thus he is clearly comprehending there. becomes discerning. ‘The perception of non-self in suffering, monks, when developed and cultivated, is of great fruit, of great benefit, ending in the Deathless, culminating in the Deathless.’ Thus, what was said, was said in reference to this. “These seven perceptions, monks, when developed and cultivated, are of great fruit, of great benefit, ending in the Deathless, culminating in the Deathless.” The Sixth. 7. Discourse on Sexual Intercourse 50. Then Jāṇussoṇi the brahmin approached the Blessed One. Having approached, he exchanged greetings with the Blessed One. Having concluded the courteous and memorable talk, he sat down to one side. Seated to one side, Jāṇussoṇi the brahmin said to the Blessed One: “Does Master Gotama also declare himself to be a celibate?” “If, brahmin, one were to speak rightly, saying: ‘He lives the holy life unbroken, unblemished, unspotted, unblotched, complete, pure,’ it is of me, brahmin, that one would speak rightly, saying: ‘I, brahmin, live the holy life unbroken, unblemished, unspotted, unblotched, complete, pure.’” “But what, Master Gotama, is a break, a blemish, a spot, a blotch of the holy life?” “Here, brahmin, some recluse or brahmin, while declaring himself to be a true celibate, does not indeed engage in sexual intercourse with a woman; but he enjoys her rubbing, massaging, bathing, and anointing. He relishes that, he delights in that, and he is gratified by that. This too, brahmin, is a break, a blemish, a spot, a blotch of the holy life. This, brahmin, is called living an impure holy life, bound by the bond of sexual intercourse, not freed from birth, old age, death, sorrows, lamentations, pains, griefs, and despairs. I say he is not freed from suffering. “Furthermore, brahmin, here Some ascetic or brahmin, claiming to be a true celibate, does not indeed engage in sexual intercourse with a woman, nor does he enjoy her rubbing, massaging, bathing, or pressing; but he laughs, plays, and sports with a woman; nor does he laugh, play, or sport with a woman; but he gazes intently at a woman's eye with his own eye, he looks; nor does he gaze intently at a woman's eye with his own eye, he looks; but he listens to a woman's voice from behind a wall or behind a fence, whether she is laughing, or speaking, or singing, or weeping; nor does he listen to a woman's voice from behind a wall or behind a fence, whether she is laughing, or speaking, or singing, or weeping; but he recalls his former laughter, speech, and play with women; nor does he recall his former laughter, speech, and play with women; but he sees a householder or a householder's son endowed and furnished with the five strands of sensual pleasure, enjoying them; nor does he see a householder or a householder's son endowed and furnished with the five strands of sensual pleasure, enjoying them; but he practices celibacy with the aspiration for some divine realm, thinking: "By this virtue or vow or austerity or celibacy, I shall become a god or one of the gods." He relishes that, he delights in that, and by that he finds satisfaction. This too, brahmin, is a broken, a perforated, a spotted, a blemished celibacy. This one, brahmin, is said to practice an impure celibacy, bound by the fetter of sexual intercourse, he is not freed from birth, old age, death, sorrows, lamentations, pains, griefs, and despairs, he is not freed from suffering, I say. "As long as I, brahmin... Brahmin, as long as I perceived any one of these seven fetters of sexual intercourse as not abandoned in myself, so long, Brahmin, I did not declare myself to have awakened to the unsurpassed perfect self-awakening in the world with its devas, its Māras, its Brahmās, among the generation with its recluses and brahmins, with its devas and humans. But when, Brahmin, I no longer perceived any one of these seven fetters of sexual intercourse as not abandoned in myself,