English
I do not say 'it does not exist.' But, sirs, this self is not rightly annihilated to that extent. Sirs, there is another self, having completely transcended the sphere of infinite consciousness, thinking 'there is nothing,' having attained the sphere of nothingness. That you do not know, you do not see. That I know, I see. When that self, sirs, upon the body's breaking up, is cut off, is cut off, perishes, does not exist after death. Thus far, sirs, this self is completely cut off." In this way, some declare the cutting off, perishing, and annihilation of an existing being. (6) Then another says thus: "Indeed, there is that self of which you speak. I do not say 'that does not exist'. But, sirs, this self is not completely cut off by this much. Indeed, sirs, there is another self, having entirely transcended the sphere of nothingness, having attained the sphere of neither perception nor non-perception. That you do not know, you do not see. That I know, I see. Indeed, sirs, when that self, upon the breaking up of the body, is cut off, perishes, does not exist after death, thus far, sirs, this self is completely cut off." In this way, some declare the cutting off, perishing, and annihilation of an existing being. These are the seven views. The Septad. 8. The Octad Explanation (1) Eight Bases of Defilement 952. What are these eight bases of defilement? Greed, hatred, delusion, conceit, wrong view, doubt, sloth, restlessness – these are the eight bases of defilement. (2) Eight Bases of Laziness 953. What are these eight bases of laziness? (a) Here, a monk has work to do. He thinks thus: "Indeed, I will have work to do. And indeed, my body will get tired while doing work. Let me lie down." He lies down; he does not arouse energy for the attainment of what is not yet attained, for the comprehension of what is not yet comprehended, for the realization of what is not yet realized. This is the first basis of laziness. (b) Again, a monk has done work. He thinks thus: "Indeed, I have done work. And indeed, my body is tired from doing work. Let me lie down." He lies down; he does not arouse energy for the attainment of what is not yet attained, for the comprehension of what is not yet comprehended, for the realization of what is not yet realized. This is the second basis of laziness. (c) Again, a monk has a journey to make. He thinks... Thus it occurs to him: "A path, indeed, I will have to go. And as I go along the path, my body will become weary. Come, let me lie down." He lies down; he does not arouse energy for the attainment of the unobtained, for the realization of the unrealized, for the direct experience of the unverified. This is the third ground for laziness. Again, furthermore, a monk has gone a path. It occurs to him thus: "Indeed, I have gone a path. And as I went along the path, my body became weary. Come, let me lie down." He lies down; he does not arouse energy for the attainment of the unobtained, for the realization of the unrealized, for the direct experience of the unverified. This is the fourth ground for laziness. Again, furthermore, a monk, having wandered for alms in a village or a town, does not obtain a full measure of coarse or choice food. It occurs to him thus: "Indeed, I wandered for alms in a village or a town, and I did not obtain a full measure of coarse or choice food. My body is weary and unfit for work. Come, let me lie down." He lies down; he does not arouse energy for the attainment of the unobtained, for the realization of the unrealized, for the direct experience of the unverified. This is the fifth ground for laziness. Again, furthermore, a monk, having wandered for alms in a village or a town, obtains a full measure of coarse or choice food. It occurs to him thus: "Indeed, I wandered for alms in a village or a town, and I obtained a full measure of coarse or choice food. My body is weary and unfit for work, as if it were laden with beans. Come, let me lie down." He lies down; he does not arouse energy for the attainment of the unobtained, for the realization of the unrealized, for the direct experience of the unverified. This is the sixth ground for laziness. Again, furthermore, a slight illness has arisen for a monk. It occurs to him thus: "Indeed, a slight illness has arisen for me... This is a slight ailment. There is time to lie down. Come, I will lie down. He lies down; he does not arouse energy for the attainment of the unobtained, for the comprehension of the uncomprehended, for the realization of the unrealized. This is the seventh ground for laziness. (And) again, furthermore, a monk has recovered from illness, having recently recovered from sickness. To him it occurs thus: "Indeed, I have recovered from illness, having recently recovered from sickness. My body is weak and unfit for work. Come, I will lie down." He lies down; he does not arouse energy for the attainment of the unobtained, for the comprehension of the uncomprehended, for the realization of the unrealized. This is the eighth ground for laziness. These are the eight grounds for laziness. (3) Obstruction of the mind in the eight worldly conditions 954. Therein, what is the obstruction of the mind in the eight worldly conditions? Attachment to gain, aversion to loss, attachment to fame, aversion to disrepute, attachment to praise, aversion to blame, attachment to pleasure, aversion to pain – this is the obstruction of the mind in these eight worldly conditions. (4) Eight ignoble modes of speech 955. Therein, what are the eight ignoble modes of speech? Speaking of having seen what was not seen, speaking of having heard what was not heard, speaking of having sensed what was not sensed, speaking of having known what was not known, speaking of not having seen what was seen, speaking of not having heard what was heard, speaking of not having sensed what was sensed, speaking of not having known what was known – these are the eight ignoble modes of speech. (5) Eight wrongnesses 956. Therein, what are the eight wrongnesses? Wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration – these are the eight wrongnesses. (6) Eight faults of a person 957. Therein, what are the eight faults of a person? (a) Here, monks admonish a monk for an offense. That monk, being admonished by the monks for an offense, "I do not remember, I do not remember," he denies. until he settles it. This is the first fault of a person. (Kha) Again, furthermore, monks accuse a monk of an offense. That monk, being accused of an offense by the monks, retorts to the accuser himself – ‘‘What is the point of your speaking, you fool, you incompetent one! Do you really think you can speak to me?’’ This is the second fault of a person. (Ga) Again, furthermore, monks accuse a monk of an offense. That monk, being accused of an offense by the monks, in turn accuses the accuser himself – ‘‘You too, indeed, have committed such-and-such an offense. You should first deal with that!’’ This is the third fault of a person. (Gha) Again, furthermore, monks accuse a monk of an offense. That monk, being accused of an offense by the monks, responds with something else, diverts the conversation outwards, and displays anger, ill-will, and displeasure. This is the fourth fault of a person. (Ṅa) Again, furthermore, monks accuse a monk of an offense. That monk, being accused of an offense by the monks, speaks with arm-waving in the midst of the Sangha. This is the fifth fault of a person. (Ca) Again, furthermore, monks accuse a monk of an offense. That monk, being accused of an offense by the monks, disregarding the Sangha, disregarding the accuser, departs wherever he pleases, still with the offense. This is the sixth fault of a person. (Cha) Again, furthermore, monks accuse a monk of an offense. That monk, being accused of an offense by the monks, says, ‘‘I am neither guilty, nor am I not guilty,’’ and remaining silent, he troubles the Sangha. This is the seventh fault of a person. (Ja) Again, furthermore, monks accuse a monk of an offense. That monk, being accused of an offense by the monks, speaks thus – ‘‘Why, venerable sirs, are you so excessively concerned with me? Now I shall renounce the training and return to a lower state.’’ Having renounced the training and returned to a lower state, he speaks thus – ‘‘Now indeed you May you, venerable sirs, be pleased. This is the eighth fault of a person. These are the eight faults of a person. (7) Eight views of the unconscious 958. Therein, what are the eight views of the unconscious? ‘The self is material, healthy after death’ – they declare it to be unconscious; ‘The self is immaterial, healthy after death’ – they declare it to be unconscious; ‘The self is both material and immaterial, healthy after death’ – they declare it to be unconscious; ‘The self is neither material nor immaterial, healthy after death’ – they declare it to be unconscious; ‘The self is finite, healthy after death’ – they declare it to be unconscious; ‘The self is infinite, healthy after death’ – they declare it to be unconscious; ‘The self is both finite and infinite, healthy after death’ – they declare it to be unconscious; ‘The self is neither finite nor infinite, healthy after death’ – they declare it to be unconscious. These are the eight views of the unconscious. (8) Eight views of neither perception nor non-perception 959. Therein, what are the eight views of neither perception nor non-perception? ‘The self is material, healthy after death’ – they declare it to be neither perception nor non-perception; ‘The self is immaterial, healthy after death’ – they declare it to be neither perception nor non-perception; ‘The self is both material and immaterial, healthy after death’ – they declare it to be neither perception nor non-perception; ‘The self is neither material nor immaterial, healthy after death’ –