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Second Stage of the Foundation of the Teaching What among these is the foundation of the teaching? Discourse pertaining to defilement, discourse pertaining to latent tendencies, discourse pertaining to penetration, discourse pertaining to the adept, and discourse pertaining to defilement and discourse pertaining to latent tendencies, and discourse pertaining to defilement and discourse pertaining to penetration, and discourse pertaining to defilement and discourse pertaining to penetration and discourse pertaining to the adept, and discourse pertaining to latent tendencies and discourse pertaining to penetration. Instruction, result, means, and instruction and result, and result and means, and instruction and result and means. Gratification, danger, escape, and gratification and danger, and gratification and escape, and danger and escape, and gratification and danger and escape. Worldly, supramundane, and worldly and supramundane. Kamma, result, and kamma and result. Designated, undesignated, and designated and undesignated. Knowledge, the knowable, and knowledge and the knowable. Vision, development, and vision and development. Kamma with result, kamma without result, neither kamma with result nor kamma without result. One's own word, another's word, and one's own word and another's word. Based on beings, based on phenomena, and based on beings and based on phenomena. Praise, based on one's own word, based on another's word, and based on one's own word and based on another's word. Action, result, and action and result. Permitted, forbidden, and permitted and forbidden. These six are forbidden. What among these is the discourse pertaining to defilement? Blinded by desires, entangled in a net, covered by the veil of craving; Bound by the ties of heedlessness, like fish in the mouth of a net; They follow old age and death, as a calf follows its mother for milk. These five, monks, are the hindrances. What among these is the discourse pertaining to latent tendencies? Mind is the forerunner of all mental states, mind is chief, mind-made are they. If with a pure mind, one speaks or acts, Then happiness follows him, like a shadow that never leaves. Sa Connected Discourse. This, O Blessed One, is a discourse to Mahānāma the Sakyan, in the city of Kapilavatthu of the Sakyans, pervaded by faith and virtue, with detailed explanation, pervaded by the understanding of existence; that name in later times. Which therein is the discourse leading to penetration? Released above, below, everywhere, Not seeing 'I am this'; Thus released, he crossed the flood, Never crossed before, for no more becoming. For what purpose, indeed, are virtues? Ānanda asks the Teacher. Which therein is the discourse leading to the state of one beyond training? Whose mind is like a rock, Stands firm, unshaken; Detached from things that excite, Does not get angry at things that provoke; Whose mind is thus developed, From where will suffering come to him? The venerable Sāriputta, O Blessed One, is one of the elders. He, having assailed me and not having renounced, goes on his wandering. An explanation for Sāriputta should be made. Indeed, O Blessed One, for whom mindfulness of the body is undeveloped, not cultivated, it should be done in detail. 15. Which therein is the discourse leading to defilement and leading to residual tendencies? It rains upon what is covered, It does not rain upon what is open; Therefore, open what is covered, Thus it will not rain upon it. 'It rains upon what is covered' is defilement. 'It does not rain upon what is open' is residual tendency. 'Darkness, with darkness as its destination' is the detailed explanation. Therein, that which is darkness and that which has darkness as its destination, this is defilement. And that which is light and that which has light as its destination, this is residual tendency. Which therein is the discourse leading to defilement and leading to penetration? That, the wise do not call a strong bond, Which is made of iron, wood, or hemp; But the intense longing for jewels and earrings, And the yearning for sons and wives. That, the wise do not call a strong bond, but the yearning for sons and wives, this is defilement. Having cut even this, the wise go forth, unattached, abandoning all desires; this is penetration. What is intended... and the descent of name-and-form. By these four terms is defilement. By the latter four is penetration. Therein, which is the discourse pertaining to defilement, and pertaining to penetration, and pertaining to the one beyond training? This world is born of torment, overcome by contact, it speaks of illness as self; Whatever they indeed conceive, from that it becomes otherwise. The world, subject to change, bound to becoming, overcome by becoming, delights only in becoming; What it delights in, that is fear, what it fears, that is suffering; Indeed, this holy life is lived for the abandoning of becoming. Whatever recluses or brahmins have declared release from becoming by becoming, all of them, I say, are "not released from becoming." Or whatever recluses or brahmins have declared escape from becoming by non-becoming, all of them, I say, are "not escaped from becoming." Indeed, dependent on acquisitions, this suffering arises, with the destruction of all clinging, there is no arising of suffering, behold this world, beings are widely overcome by ignorance, delighting in becoming, not released from becoming. Whatever becomings there are, in every way, in every place, all these becomings are impermanent, suffering, subject to change. "This being so, as it truly is, for one who sees with right wisdom; the craving for becoming is abandoned, one does not delight in non-becoming; With the complete destruction of cravings, the unremitting fading away and cessation is Nibbāna. "For that monk, extinguished, there is no renewed becoming without clinging; Māra is overcome, the battle is won, the Such One has gone beyond all becomings." "This world is born of torment" up to "suffering"— that is the defilement of craving. What is taken up again: whatever recluses or brahmins have declared release from becoming by becoming, all of them, I say, are "not released from becoming." Or whatever recluses or brahmins have declared escape from becoming by non-becoming, I say, are "not escaped from becoming." This is the defilement of views, that defilement of views and defilement of craving, both of these defilement. That repeated grasping, for the abandoning of existence, the holy life is lived, until the complete destruction of all clinging, this is penetrative. For that monk who is extinguished, until he has transcended all existences, such a one, this is the stage of the Asekha. Four types of individuals: the one going with the stream is defilement, the one standing firm and going against the stream is penetration. Standing on dry land, this is the stage of the Asekha. 16. What, then, is the Sutta pertaining to residual impressions and pertaining to penetration? ‘‘Giving, merit grows, by restraint, enmity does not accumulate; The skillful one abandons evil, by the destruction of lust, hatred, and delusion, he is extinguished.’’ ‘‘Giving, merit grows, by restraint, enmity does not accumulate’’ - this is residual impression. ‘‘The skillful one abandons evil, by the destruction of lust, hatred, and delusion, he is extinguished’’ - this is penetration. In the teachings that have been heard, familiarized by speech, contemplated by mind, and well-penetrated by insight, five benefits are to be expected. Here, for some, the teachings are much-heard, retained, not forgotten, familiarized by speech, contemplated by mind, and well-penetrated by insight; he, striving, exerting, endeavoring, attains distinction in this very life. If he does not attain distinction in this very life, he attains it when ill. If he does not attain it when ill, he attains it at the time of death. If he does not attain it at the time of death, he attains it as a deva. If he does not attain it as a deva, by that delight in the Dhamma, by that joy in the Dhamma, he attains Paccekabodhi. Therein, that which he attains in this very life, this is penetration. That which he attains as Paccekabodhi in the next life, this is residual impression. These sixteen suttas stand encompassing the entire teaching. By these sixteen suttas, the nine-fold Suttanta is divided. And it is for the wise, not for the unwise; for the diligent, not for the indolent; for the one who dwells without action, naturally, defilement moves in the world. That defilement is threefold: defilement of craving, defilement of views, defilement of misconduct. From that defilement... This defilement arising from this becomes established in things, becomes established in worldly things. There, the unskillful one, from a view, if he grasps that virtue and view, for him, that is a defilement of craving. But if it is thus for him: "By this virtue, or by this vow, or by this holy life, I shall become a deva, or some other deva," for whom there is wrong view, for him, there arises a defilement of wrong view. But if established in virtue, for one who does not grasp at virtues and vows, for him, that virtue, rightly taken, generates non-regret, up to the knowledge and vision of liberation. And for him, having passed away in this very life, or in that very (state), or in another sequence, it is heard in other aggregates thus: "Good conduct leads to wholesome tendencies," this is called the discourse on the share of wholesome tendencies. There, for one established in virtues, the mind is free from hindrances. For that, for the abandonment of personality view, the Blessed One teaches the Dhamma. He attains the ultimate Nibbāna; or in another dispensation, he attains ultimate Nibbāna, or in one sitting, the six supernormal powers. There, two individuals attain the noble Dhamma: the faith-follower and the Dhamma-follower.