English
. "These phenomena are to be realized." "Indeed!" Self-known, self-realized. ... The origin, the passing away, the gratification, the danger, and the escape from the six sense bases. The origin, the passing away, the gratification, the danger, and the escape from the five clinging-aggregates. The origin, the passing away, the gratification, the danger, and the escape from the four great elements. Self-known, self-realized. ... "Whatever is of the nature to arise, all that is of the nature to cease." Self-known, self-realized, a doctrine directly experienced. He does not trust anyone else, whether a recluse, or a brahmin, or a deva, or Mara, or Brahma. This was said by the Blessed One: "Do you believe, Sāriputta, that the faculty of faith, developed and cultivated, leads to the Deathless, has the Deathless as its destination, has the Deathless as its culmination? The faculty of energy, mindfulness, concentration, wisdom, developed and cultivated, leads to the Deathless, has the Deathless as its destination, has the Deathless as its culmination?" "No, venerable sir, I do not go by the Blessed One's faith here, that the faculty of faith, energy, mindfulness, concentration, wisdom, developed and cultivated, leads to the Deathless, has the Deathless as its destination, has the Deathless as its culmination. Surely, venerable sir, for those for whom this is unknown, unseen, unperceived, unverified, uncontacted by wisdom, they might go there by the faith of others, that the faculty of faith, developed and cultivated, leads to the Deathless, has the Deathless as its destination, has the Deathless as its culmination. The faculty of energy, mindfulness, concentration, wisdom, developed and cultivated, leads to the Deathless, has the Deathless as its destination, has the Deathless as its culmination. But for those, venerable sir, for whom this is known, seen, perceived, verified, contacted by wisdom, they are without doubt there, without perplexity. That the faculty of faith, energy, mindfulness, concentration, wisdom, developed and cultivated, leads to the Deathless, has the Deathless as its destination, has the Deathless as its culmination. And for me, venerable sir, this is known..." seen, known, realized, touched by wisdom, I am without doubt there, without perplexity. The faculty of faith… the faculty of energy… the faculty of mindfulness… the faculty of concentration… the faculty of wisdom, developed, made much of, leads to the Deathless, has the Deathless as its destination, has the Deathless as its culmination. “Excellent, excellent, Sāriputta! If this, Sāriputta, were unknown, unseen, unknown, unrealized, untouched by wisdom, they would go there by the faith of others, the faculty of faith… (and so on)… the faculty of wisdom, developed, made much of, leads to the Deathless, has the Deathless as its destination, has the Deathless as its culmination. “The faithless, the ungrateful, the one who breaks connections, whose opportunity is destroyed, whose hope is vomited, he, indeed, is the supreme person.” “Not believing, not dispassionate.” All foolish ordinary people are attached. Taking the ordinary person of good qualities, the seven trainees are dispassionate. An Arahant is neither attached nor dispassionate. He is dispassionate due to the destruction of lust, due to being free from lust; due to the destruction of hatred, due to being free from hatred; due to the destruction of delusion, due to being free from delusion. He has completed the holy life, fulfilled the practice… (and so on)… the cycle of birth and death, there is no rebirth for him – “not believing, not dispassionate.” Therefore, the Blessed One said: “Not listening to flatterers, not given to conceit; gentle and ready-witted, not believing, not dispassionate.” 89. He does not train out of desire for gain, nor does he get angry at loss; unconflicted by craving, he does not cling to tastes. “He does not train out of desire for gain, nor does he get angry at loss.” How does one train out of desire for gain? Here, bhikkhus, a bhikkhu sees another bhikkhu who is endowed with gains of robes, almsfood, lodging, and requisites for the sick. He thinks: “By what means is this venerable one endowed with gains of robes, almsfood, lodging, and requisites for the sick?” He thinks: “This venerable one is a reciter of suttas, therefore this venerable one is endowed with gains of robes, almsfood, lodging, and requisites for the sick.” So, for the sake of gain, on account of gain, gain Without [a proper] cause, for the arising of gain, bringing gain to maturity, he learns the Suttanta. Thus, desiring gain, he trains. Or else a monk sees a monk who has gain of robes, almsfood, lodgings, medicines for the sick. To him it occurs thus: "By what, now, is this venerable one endowed with gain of robes, almsfood, lodgings, medicines for the sick?" To him it occurs thus: "This venerable one is indeed a Vinaya-holder, a Dhamma-speaker, an Abhidhamma-expert. Therefore, this venerable one is endowed with gain of robes, almsfood, lodgings, medicines for the sick." He, for the sake of gain, for the reason of gain, for the cause of gain, for the arising of gain, bringing gain to maturity, learns the Abhidhamma. Thus, desiring gain, he trains. Or else a monk sees a monk who has gain of robes, almsfood, lodgings, medicines for the sick. To him it occurs thus: "By what, now, is this venerable one endowed with gain of robes, almsfood, lodgings, medicines for the sick?" To him it occurs thus: "This venerable one is indeed a forest-dweller, an alms-round practitioner, a rag-robe wearer, a three-robe wearer, a house-to-house alms-seeker, a later-meal refuser, a sitter, a whatever-bed-he-gets accepter. Therefore, this venerable one is endowed with gain of robes, almsfood, lodgings, medicines for the sick." He, for the sake of gain, for the reason of gain, for the cause of gain, for the arising of gain, bringing gain to maturity, becomes a forest-dweller, an alms-round practitioner, a rag-robe wearer, a three-robe wearer, a house-to-house alms-seeker, a later-meal refuser, a sitter, a whatever-bed-he-gets accepter. Thus, desiring gain, he trains. How does one not train desiring gain? Here, a monk, not for the sake of gain, not for the reason of gain, not for the cause of gain, not for the arising of gain, not bringing gain to maturity, but only for his own taming, for his own calming, for his own complete Nibbāna, learns the Suttanta, learns the Vinaya, learns the Abhidhamma. Thus, he does not train desiring gain. Or else a monk, not for the sake of gain, not for the reason of gain, not for the cause of gain, not for the arising of gain, not bringing gain to matur— Therefore, relying on fewness of wishes, relying on contentment, relying on effacement, relying on seclusion, relying on this as the goal, he is a forest dweller, he is an alms-round eater, he is a rag-robe wearer, he is a three-robe wearer, he is a house-to-house alms-goer, he is an after-meal abstainer, he is a sitter, he is a whatever-bed-he-gets-taker. Thus, he does not train out of desire for gain – he does not train out of desire for gain. And he does not get angry at not getting – How does one get angry at not getting? Here, someone thinks: "I do not get families, I do not get a following, I do not get a dwelling, I do not get gain, I do not get fame, I do not get praise, I do not get happiness, I do not get robes, I do not get alms food, I do not get a lodging, I do not get requisites for the sick, I do not get an attendant for the sick, I am unknown." He gets angry, he becomes vexed, he becomes resentful, he manifests anger, ill-will, and displeasure. Thus, one gets angry at not getting. How does one not get angry at not getting? Here, a bhikkhu thinks: "I do not get families, I do not get a following... I am unknown." He does not get angry, he does not become vexed, he does not become resentful, he does not manifest anger, ill-will, and displeasure. Thus, he does not get angry at not getting – he does not train out of desire for gain, and he does not get angry at not getting. Unconflicted with craving, he does not cling to tastes – "Conflicted" means: that mental resentment, opposition, resistance, counter-opposition, anger, strong anger, intense anger, ill-will, strong ill-will, intense ill-will, mental vexation, mental defilement, wrath, being wrathful, having been wrathful, ill-will, being ill-willed, having been ill-willed, vexation, being vexed, having been vexed, conflict, counter-conflict, fierceness, fury, mental displeasure – this is called conflict. One in whom this conflict is abandoned, uprooted, calmed, allayed, incapable of arising again, burnt by the fire of knowledge, is called unconflicted. Ho. Craving is craving for forms, craving for sounds, craving for smells, craving for tastes, craving for touch, craving for mental objects. Taste is root taste, trunk taste, bark taste, leaf taste, flower taste, fruit taste, sour, sweet, bitter, pungent, salty, alkaline, astringent, astringent, delicious, unpalatable, cold, hot. There are some recluses and brahmins greedy for tastes. They wander about seeking the best tastes with their tongue. Having found sour, they seek not sour; having found not sour, they seek sour. Having found sweet, they seek not sweet; having found not sweet, they seek sweet. Having found bitter, they seek not bitter; having found not bitter, they seek bitter. Having found pungent, they seek not pungent; having found not pungent, they seek pungent. Having found salty, they seek not salty; having found not salty, they seek salty. Having found alkaline, they seek not alkaline; having found not alkaline, they seek alkaline. Having found astringent, they seek astringent; having found astringent, they seek astringent. Having found delicious, they seek unpalatable; having found unpalatable, they seek delicious. Having found cold, they seek hot;