English
9. The Ninth Chapter (84) 1. Discourse on One Who Sees the Advantage For one who sees the advantage, are the fetters abandoned? Yes. Are not the fetters abandoned for one who attends to formations as impermanent? Yes. If the fetters are abandoned for one who attends to formations as impermanent, then it should not be said: "For one who sees the advantage, the fetters are abandoned." Are not the fetters abandoned for one who attends to formations as suffering, as a disease, as a boil, as a dart, as a misery, as an affliction, as alien, as disintegrating, as a calamity, as a danger, as a fear, as an obstacle, as trembling, as breaking up, as unstable, as having no protection, as having no shelter, as having no refuge, as having become no refuge, as empty, as hollow, as void, as not-self, as disadvantageous, as subject to change? Yes. If the fetters are abandoned for one who attends to formations as subject to change, then it should not be said: "For one who sees the advantage, the fetters are abandoned." Does one attend to formations as impermanent and also see the advantage in Nibbāna? It should not be said so. ... Does one attend to formations as impermanent and also see the advantage in Nibbāna? Yes. Is there a combination of two contacts... a combination of two minds? It should not be said so. ... Does one attend to formations as suffering... as subject to change and also see the advantage in Nibbāna? It should not be said so. ... Does one attend to formations as subject to change and also see the advantage in Nibbāna? Yes. Is there a combination of two contacts... a combination of two minds? It should not be said so. 548. Should it not be said: "For one who sees the advantage, the fetters are abandoned"? Yes. Has it not been said by the Blessed One: "Here, monks, a bhikkhu dwells contemplating happiness in Nibbāna, perceiving happiness, experiencing happiness, constantly, continuously, without interruption, resolving it with the mind, penetrating it with wisdom"? Is there such a Sutta? Yes. Therefore, for one who sees the danger, there is the abandoning of fetters. The discourse on seeing the danger is concluded. 9. The Ninth Chapter (85) 2. Discourse on the Deathless as an Object 549. Is the Deathless a fetter? Yes. Is the Deathless something that fetters, binds, floods, yokes, obstructs, is grasped, is clung to, is defiling? It should not be said so… …Is not the Deathless unfettering, unbinding… …undefiling? Yes. If the Deathless is unfettering… …undefiling, then it should not be said – “the Deathless is a fetter as an object.” Does passion arise concerning the Deathless? Yes. Is the Deathless a ground for passion, for defilement, for longing, for intoxication, for bondage, for infatuation? It should not be said so… …Is not the Deathless not a ground for passion, not for defilement, not for longing, not for intoxication, not for bondage, not for infatuation? Yes. If the Deathless is not a ground for passion, not for defilement, not for longing, not for intoxication, not for bondage, not for infatuation, then it should not be said – “passion arises concerning the Deathless.” Does hatred arise concerning the Deathless? Yes. Is the Deathless a ground for hatred, for anger, for aversion? It should not be said so… …Is not the Deathless not a ground for hatred, not for anger, not for aversion? Yes. If the Deathless is not a ground for hatred, not for anger, not for aversion, then it should not be said – “hatred arises concerning the Deathless.” Does delusion arise concerning the Deathless? Yes. Is the Deathless a ground for delusion, a cause of ignorance, a cause of blindness, an obstruction to wisdom, a side of affliction, not conducive to Nibbāna? It should not be said so… …Is not the Deathless not a ground for delusion, not a cause of ignorance, not a cause of blindness, conducive to wisdom, not a side of affliction, conducive to Nibbāna? Yes. If the Deathless is not a ground for delusion, not a cause of ignorance… …conducive to Nibbāna, then it should not be said – "Concerning the Deathless, – delusion arises." 550. Concerning form, fetters arise. Is form a cause for fetters, for ties... for defilement? Yes. Concerning the Deathless, fetters arise. Is the Deathless a cause for fetters... for defilement? It should not be said so... Concerning form, lust arises. Is form a cause for lust, for passion, for desire, for intoxication, for bondage, for infatuation? Yes. Concerning the Deathless, lust arises. Is the Deathless a cause for lust... for infatuation? It should not be said so... Concerning form, hatred arises. Is form a cause for hatred, for anger, for aversion? Yes. Concerning the Deathless, hatred arises. Is the Deathless a cause for hatred, for anger, for aversion? It should not be said so... Concerning form, delusion arises. Is form a cause for delusion, for ignorance... for not leading to Nibbana? Yes. Concerning the Deathless, delusion arises. Is the Deathless a cause for delusion, for ignorance... for not leading to Nibbana? It should not be said so... Concerning the Deathless, fetters arise. Is the Deathless not a cause for fetters, not for ties, not for floods, not for yokes, not for hindrances, not for clinging, not for grasping, not for defilement? Yes. Concerning form, fetters arise. Is form not a cause for fetters, not for ties... not for defilement? It should not be said so... Concerning the Deathless, lust arises. Is the Deathless not a cause for lust, not for passion, not for desire, not for intoxication, not for bondage, not for infatuation? Yes. Concerning form, lust arises. Is form not a cause for lust... not for infatuation? It should not be said so... Concerning the Deathless, hatred arises. Is the Deathless not a cause for hatred, not for anger, not for aversion? Yes. Concerning form, hatred arises. Is form not a cause for hatred, not for anger, not for aversion? It should not be said so... Delusion arises concerning the Deathless. Is the Deathless not a ground for delusion, not a cause for ignorance, ...leading to Nibbāna? Yes. Delusion arises concerning form. Is form not a ground for delusion, not a cause for ignorance, ...leading to Nibbāna? It should not be said thus... 551. Should it not be said: "The Deathless is an object of fetter"? Yes. Has it not been said by the Blessed One: "He perceives Nibbāna as Nibbāna, having perceived Nibbāna as Nibbāna, he conceives Nibbāna, he conceives in Nibbāna, he conceives from Nibbāna, he conceives 'Nibbāna is mine,' he delights in Nibbāna"? Is there such a Sutta? Yes. Then the Deathless is an object of fetter. The discourse on the object of the Deathless is finished. 9. The Ninth Chapter (86) 3. Discourse on Form as an Object 552. Is form an object? Yes. Is there for it turning towards, attention, application, advertence, volition, aspiration, resolve? It should not be said thus... Is there not for it turning towards, attention... resolve? Yes. If there is not for it turning towards, attention... resolve, then it should not be said: "Form is an object." Is contact an object? Is there for it turning towards, attention... resolve? Yes. Is form an object? Is there for it turning towards, attention... resolve? It should not be said thus... Is feeling... perception, volition, consciousness, faith, energy, mindfulness, concentration, wisdom, greed, hatred, delusion, conceit, views, doubt, sloth, restlessness, shamelessness... lack of moral dread an object? Is there for it turning towards, attention... resolve? Yes. Is form an object? Is there for it turning towards, attention... resolve? It should not be said thus... Is form an object? Is there not for it turning towards, attention... resolve? Yes. Is contact an object? Is there not for it turning towards, attention... resolve? It should not be said thus... Is form an object? Is there not for it turning towards, attention... resolve? Yes. Feeling… …unscrupulousness is with object. There is no turning, no attention to it… …as aspiration? It should not be said so… 553. Should it not be said: “Material form is with object”? Yes. Is not material form with condition? Yes. If material form is with condition, then it should indeed be said: “Material form is with object.” The discussion on material form being with object is finished. 9. The Ninth Chapter (87) 4. Discussion on latent tendencies being without object 554. Are latent tendencies without object? Yes. Is material form, Nibbāna, the eye-base… …the touch-base? It should not be said so… Is the latent tendency of sensual lust without object? Yes. Is sensual lust, the obsession of sensual lust, the fetter of sensual lust, the flood of sensual lust, the yoke of sensual lust, the hindrance of sensual desire without object? It should not be said so… Is sensual lust, the obsession of sensual lust, the fetter of sensual lust, the flood of sensual lust, the yoke of sensual lust, the hindrance of sensual desire with object? Yes. Is the latent tendency of sensual lust with object? It should not be said so… Is the latent tendency of sensual lust without object? Yes. Under which aggregate is it included? It is included under the aggregate of formations. Is the aggregate of formations without object? It should not be said so… Is the aggregate of formations without object? Yes. Is the aggregate of feeling, the aggregate of perception, the aggregate of consciousness without object? It should not be said so… Is the latent tendency of sensual lust, included under the aggregate of formations, without object? Yes. Is sensual lust, included under the aggregate of formations, without object? It should not be said so… Is sensual lust, included under the aggregate of formations, with object? Yes. Is the latent tendency of sensual lust, included under the aggregate of formations, with object? It should not be said so… Is the latent tendency of sensual lust, included under the aggregate of formations,