English
Where there is no descent of name-and-form, there is no growth of volitional formations. Where there is no growth of volitional formations, there is no future production of renewed existence. Where there is no future production of renewed existence, there is no future birth, aging, and death. Where there is no future birth, aging, and death, that, bhikkhus, I declare to be sorrowless, without anguish, without despair. If, bhikkhus, in contact food... in mental volition food... If, bhikkhus, in consciousness food there is no passion, no delight, no craving, then consciousness is not established there, not grown. Where consciousness is not established, not grown, there is no descent of name-and-form. Where there is no descent of name-and-form, there is no growth of volitional formations. Where there is no growth of volitional formations, there is no future production of renewed existence. Where there is no future production of renewed existence, there is no future birth, aging, and death. Where there is no future birth, aging, and death, that, bhikkhus, I declare to be sorrowless, without anguish, without despair. This is the declaration of the full understanding of suffering, the declaration of the abandoning of its origin, the declaration of the development of the path, the declaration of the realization of its cessation. 40. Develop concentration, bhikkhus. Diligent, discerning, mindful, concentrat... Thus, monks, a bhikkhu knows as it really is. And what does he know as it really is? "The eye is impermanent," he knows as it really is. "Forms are impermanent," he knows as it really is. "Eye-consciousness is impermanent," he knows as it really is. "Eye-contact is impermanent," he knows as it really is. And whatever feeling arises dependent on eye-contact, be it pleasant or painful or neither-painful-nor-pleasant, that too is impermanent, he knows as it really is. The ear... the nose... the tongue... the body... "The mind is impermanent," he knows as it really is. "Mental phenomena are impermanent," he knows as it really is. "Mind-consciousness is impermanent," he knows as it really is. "Mind-contact is impermanent," he knows as it really is. And whatever feeling arises dependent on mind-contact, be it pleasant or painful or neither-painful-nor-pleasant, that too is impermanent, he knows as it really is. This is the declaration of development for the path, the declaration of full understanding for suffering, the declaration of abandoning for the origin, the declaration of realization for cessation. Form, Radha, scatter it, destroy it, demolish it, make it a plaything. By wisdom, practice for the destruction of craving. From the destruction of craving, comes the destruction of suffering. From the destruction of suffering, comes Nibbana. Feeling... Perception... Volitional formations... Consciousness... scatter them, destroy them, demolish them, make them a plaything. By wisdom, practice for the destruction of craving. From the destruction of craving, comes the destruction of suffering. From the destruction of suffering, comes Nibbana. This is the declaration of cessation for cessation, the declaration of disillusionment for gratification, the declaration of full understanding for suffering, the declaration of abandoning for the origin, the declaration of development for the path, the declaration of realization for cessation. "This is suffering," he knows as it really is. "This is the origin of suffering," he knows as it really is. "This is the cessation of suffering" he understands as it really is. "This is the path leading to the cessation of suffering" he understands as it really is. This is the designation of penetration of the truths, the designation of the laying down of the ground for insight, the designation of development of the path, the designation of realization of the fruit of stream-entry. "These are the taints" he understands as it really is. "This is the origin of the taints" he understands as it really is. "This is the cessation of the taints" he understands as it really is. "This is the path leading to the cessation of the taints" he understands as it really is. "These taints cease without remainder" he understands as it really is. This is the designation of knowledge of destruction, the designation of knowledge of non-arising, the designation of development of the path, the designation of full understanding of suffering, the designation of abandonment of the origin, the designation of the beginning of the faculty of energy, the designation of the shattering of the shatterers, the designation of the laying down of the ground for development, the designation of the crushing of evil unwholesome states. 41. "This is suffering"— thus, monks, in regard to things unheard before, vision arose in me, knowledge arose, wisdom arose, true knowledge arose, light arose. "This is the origin of suffering"— thus, monks... ... "This is the cessation of suffering"— thus, monks... ... "This is the path leading to the cessation of suffering"— thus, monks, in regard to things unheard before, vision arose in me, knowledge arose, wisdom arose, true knowledge arose, light arose. This is the designation of the teaching of the truths, the designation of the laying down of wisdom born of hearing, the designation of the realization of the faculty of "I shall know the unknown," the designation of the setting in motion of the Wheel of Dhamma. "That suffering, indeed, is to be fully understood"— thus, monks, in regard to things unheard before, vision arose in me, knowledge arose, wisdom arose, true knowledge arose, light arose. "That origin of suffering, indeed, is to be abandoned"— thus, monks... ... "That cessation of suffering, indeed, is to be realized..." Thus, monks, for me... (and so on, for the preceding truths and their tasks): "This path leading to the cessation of suffering should be developed" thus, monks, for me, in teachings unheard before, vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose. This is the declaration of development for the path. The declaration of laying down for wisdom born of reflection. The declaration of realization for the faculty of knowing. "This suffering has been fully understood" thus, monks, for me, in teachings unheard before, vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose. "This origin of suffering has been abandoned" thus, monks, for me, in teachings unheard before, vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose. "This cessation of suffering has been realized" thus, monks, for me, in teachings unheard before, vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose. "This path leading to the cessation of suffering has been developed" thus, monks, for me, in teachings unheard before, vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose. This is the declaration of development for the path. The declaration of laying down for wisdom born of development. The declaration of realization for the faculty of one who knows. The declaration of setting in motion for the Wheel of Dhamma. "The measurable and the immeasurable, and existence, the sage relinquished the formations of existence; Delighting inwardly, composed, he broke, like armor, the self-originated." "Measurable" means the element of formations. "Immeasurable" means the element of Nibbāna. "The measurable and the immeasurable, and existence" is the declaration of direct knowledge of all phenomena. The declaration of laying down for analytical knowledge of Dhamma. "'The sage relinquished the formations of existence'" is the declaration of abandoning the origin. The declaration of full understanding of suffering. "'Delighting inwardly, composed'" is the declaration of development of mindfulness of the body. The declaration of steadfastness for one-pointedness of mind. "'He broke, like armor, the self-originated'" is the declaration of dispassion for the mind, the declaration of attainment of omniscience, the declaration of shattering the eggshells of ignorance. Therefore, the Blessed One said, "The measurable and the immeasurable, and existence." He saw suffering, from whence it arises, How could that being incline to sensual pleasures? Knowing that sensual pleasures are a bond in the world, The mindful one trains for their removal. "He who suffering" is a designation of expression and a designation of full understanding of suffering. "From whence it arises" is a designation of origin and a designation of abandoning the origin. "He saw" is a designation of expression and a designation of penetration by the eye of wisdom. "How could that being incline to sensual pleasures?" is a designation of expression and a designation of attachment to craving for sensual pleasures. "Knowing that sensual pleasures are a bond in the world" is a designation of seeing sensual pleasures as an enemy. Sensual pleasures are indeed like a pit of glowing coals, like a piece of flesh, like a conflagration, and like a snake in a pit. "The mindful one for their removal" is a designation of reduction for abandoning, a designation of laying down for mindfulness of the body, a designation of development for the path. "Trains for their removal" is a designation of penetration for the removal of lust, the removal of hatred, the removal of delusion. "Being" is a designation for the yogi. When indeed the yogi understands that sensual pleasures are a bond, he generates wholesome states for the non-arising of sensual pleasures; he strives for the arising of unarisen wholesome states. This is a designation of striving for the attainment of what has not been attained. A designation of laying down for dissatisfaction with little. There, he strives for the persistence of arisen wholesome states; this is a designation of heedfulness for development, a designation of laying down for the faculty of energy,