Namo tassa bhagavato arahato sammà sambuddhassa

21. 2. 1. 1.

(53) Upayo Ý Stratagem

1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.

2. From there the Blessed One addressed the monks:

3. ßMonks, attachment is no release, non-attachment is release.

4. ßMonks, consciousness moved by the material sign, settles in matter and lovingly tended, gets established in matter to grow and become great. Consciousness moved by the feeling sign settles in feelings and lovingly tended, gets established in feelings to grow and become great. Consciousness moved by the perceptual sign settles in perceptions and lovingly tended gets established to grow and become great. Consciousness moved by the intentional sign settles in intentions and lovingly tended gets established in intentions to grow and become great.

5. ßMonks, if someone says I will point out the coming, going, disappearing, appearing, growth and becoming great of consciousness, devoid of matter, devoid of feelings, devoid of perceptions and devoid of intentions there is no possibility for that.

6.-10. ßMonks, when the monk's greed for the material element is dispelled and the sign cut off, there is no establishment of consciousness. Monks, when the monk's greed for the feeling element is dispelled and the sign cut off there is no establishment of consciousness. Monks, when the monk's greed for the perceiving element is dispelled and the sign cut off there is no establishment of consciousness. Monks, when the monk's greed for the intending element is dispelled and the sign cut off there is no establishment of consciousness. Monks, when the monk's greed for the conscious element is dispelled and the sign cut off there is no establishment of consciousness.

11. ßWith non-establishment and non-growth consciousness is released without performance and there is contentment. Not worried with the contentment is extinguished internally and knows, `Birth is destroyed, the holy life is lived to the end, duties are done, and there is nothing to wish'.û

21. 2. 1. 2.

(54) Bãjaü Ý Seeds

1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.

2. From there the Blessed One addresseed the monks:

3. ßMonks, these five are the seeds. What five? Root seeds, trunk seeds, seeds propagated by joints, by buds, and shoots.

4. ßMonks, these five kinds of seedlings, broken or putrid, not protected in the Autumn from heat and hot air, not getting a well-prepared bed or water, would they grow and become big?û

ßThey would not, venerable sir.û

5. ßMonks, these five kinds of seedlings, broken and putrid, not protected in the Autumn from heat and hot air, getting a well prepared bed and water, would they grow and become big?û

ßThey would not, venerable sir.û

6. ßMonks, these five kinds of seedlings not broken or putrid, protected in the Autumn from heat and hot air, getting a well-prepared bed and water, would they grow and become big?û

ßThey would, venerable sir.û

7. ßMonks, the four stations of consciousness should be known as the element of earth. Interest and greed should be known as the element of water. Consciousness with the supports, should be known as the five kinds of seedlings

8. ßMonks, consciousness, either moved by the material sign, lovingly tended, gets established in matter to grow and become great.

9. ßOr consciousness moved by the feeling sign, lovingly tended, gets established in feelings to grow and become great.

10. ßOr consciousness, moved by the perceptual sign, lovingly tended, gets established in perceptions to grow and become great.

11. ßOr consciousness, moved by the intending sign, lovingly tended, gets established in intentions to grow and become great.

12. ßMonks, it is not possible to point out consciousness in the act of coming, going, disappearing, appearing, growing and becoming great, devoid of matter, devoid of feelings, devoid of perceptions, and devoid of intentions.

13. ßMonks, when the monk's greed for the material element is dispelled and the sign is cut, consciousness does not get an establishment there.

14. ßMonks, when the monk's greed for the feeling element is dispelled and the sign cut consciousness does not get an establishment there.

15. ßMonks, when the monk's greed for the perceiving element is dispelled and the sign cut, consciousness does not get an establishment there.

16. ßMonks, when the monk's greed for the intending element is dispelled and the sign cut, consciousness does not get an establishment there.

17. ßMonks, when the monk's greed for the conscious element is dispelled and the sign cut, consciousness does not get an establishment there.

18. ßWith non-establishment and non-growth consciousness is released without performance and there is contentment. Not worried, with the contentment, is extinguished internally and knows, `Birth is destroyed, the holy life is lived to the end, duties are done and there is nothing to wish'.û

21. 2. 1. 3.

(55) Udànaü Ý Solemn Utterance

1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.

2. From there the Blessed One made this solemn utterance:

`There was not, there is not to me, it will not be, It will not be to me.' The monk released in this manner severs the lower bonds.û

3. Hearing this solemn utterance made by the Blessed One a certain monk said: ßVenerable sir, what was not, what is not to me, how will I not be, what will not be to me, and how will the monk released in this manner sever the lower bonds?û

4. ßHere, monks, the not-learned ordinary man who has not seen noble ones, or heard their Teaching, not trained and not clever in their Teaching, has not seen Great Beings, or heard their Teaching, not trained and not clever in their Teaching, reflects, `Matter from self, or a material self, or in self matter, or in matter self.' Reflects, `Feelings from self, or a feeling self, or in self feelings, or in feelings self.'

Reflects, `Perceptions from self, or a perceiving self, or in self perceptions or in perceptions self.' Reflects, `Iintentions from self, or an intending self, or in self intentions, or in intentions self.' Reflects, `Consciousness from self, or a conscious self, or in self consciousness, or in consciousness self.'

5. ßHe does not know that matter is impermanent as it really is, that feelings are impermanent as they really are, that perceptions are impermanent as they really are, that intentions are impermanent as they really are, and that consciousness is impermanent as it really is.

6. ßHe does not know that matter is unpleasant as it really is, that feelings are unpleasant as they really are, that perceptions are unpleasant as they really are, that intentions are unpleasant as they really are and that consciousness is unpleasant as it really is.

7. ßHe does not know that matter lacks self as it really does, that feelings lack self as they really do, that perceptions lack self as they really do, that intentions lack self as they really do and that consciousness lacks self as it really does.

8. ßHe does not know that matter is compounded as it really is, that feelings are compounded as they really are, that perceptions are compounded as they really are, that intentions are compounded as they really are and that consciousness is compounded as it really is.

9. ßHe does not know that matter will cease to exist as it really will, that feelings will cease to exist as they really will, that perceptions will cease to exist as they really will, that intentions will cease to exist as they really will and that consciousness will cease to exist as it really will.

10. ßHere, monks, the learned noble disciple who has seen noble ones, heard their Teaching, trained and clever in their Teaching, has seen Great Beings, heard their Teaching, trained and clever in their Teaching, does not reflect matter from self, or a material self, or in self matter, or in matter self. Does not reflect feelings from self, or a feeling self, or in self feelings, or in feelings self. Does not reflect perceptions from self, or a perceiving self, or in self perceptions or in perceptions self. Does not reflect intentions from self, or an intending self, or in self intentions, or in intentions self. Does not reflect .consciousness from self, or a conscious self, or in self consciousness, or in consciousness self.

11. ßHe knows that matter is impermanent as it really is, that feelings are impermanent as they really are, that perceptions are impermanent as they really are, that intentions are impermanent, as they really are. that consciousness is impermanent as it really is.

12. ßHe knows that matter is unpleasant as it really is, that feelings are unpleasant as they really are, that perceptions are unpleasant as they really are, that intentions are unpleasant as they really are, that consciousness is unpleasant as it really is.

13. ßHe knows that matter lacks self, as it really does, that feelings lack self, as they really do, that perceptions lack self, as they really do, that intentions lack self, as they really do and that consciousness lacks self as it really does.

14. ßHe knows that matter is compounded as it really is, that feelings are compounded as they really are, that perceptions are compounded as they really are, that intentions are compounded as they really are and that consciousness is compounded as it really is.

15. ßHe knows that matter will cease to exist as it really will, that feelings will cease to exist as they really will, that perceptions will cease to exist as they really will, that intentions will cease to exist as they really will and that consciousness will cease to exist as it really will.

16. ßMonk, with the non-existence of matter, feelings, perceptions, intentions, and consciousness, he is not, it is not to him he will not be, there will not be to him. The monk released in this manner, severs the lower bonds.û

17. ßVenerable sir, the monk released in this manner, severs the lower bonds.

ßVenerable sir, knowing how and seeing how, is there destruction of desires without an interval?û

18. ßHere, monk, the not learned ordinary man is frightened of things that he should not be frightened and it occurs to him, `there is not, it is not to me I will not be, there will not be to me.'

19. ßMonk, the learned noble disciple is not frightened of things that he should not be frightened and is not frightened for, `there is not, it is not to me I will not be, there will not be to me.'

20. ßMonks, consciousness moved by matter settle in the material sign and lovingly tended gets established in matter to grow and become great.

21. ßMonks, consciousness moved by even feelings settle in the feeling sign and lovingly tended get established in feelings to grow and become great.

22. ßMonks, consciousness moved by even perceptions settle in the perceiving sign and lovingly tended get established in perceptions to grow and become great.

23. ßMonks consciousness moved by even intentions settle in the intending sign and lovingly tended get established in intentions to grow and become great.

24. ßMonks, it is not possible to point out consciousness in the act of coming, going, disappearing, appearing, growing and becoming great devoid of matter, devoid of feelings, devoid of perceptions and devoid of intentions,

25. ßMonks, when the monk's greed for the material element is dispelled and the sign cut off, consciousness has no establishment.

26. ßMonks, when the monk's greed for the feeling element is dispelled and the sign cut off, consciousness has no establishment.

27. ßMonks, when the monk's greed for the perceiving element is dispelled and the sign cut off, consciousness has no establishment.

28. ßMonks, when the monk's greed for the intending element is dispelled and the sign cut off, consciousness has no establishment.

29. ßMonks, when the monk's greed for the conscious element is dispelled and the sign cut off, consciousness has no establishment.

30. ßAnd consciousness without establishment, growth and performance experiences the release. He experiences the release of self and contented and without worries is internally extinguished. Then he knows, `Birth is destroyed, the holy life is lived to the end, duties are done and there is nothing to wish'.û

31. ßMonk, when you know and see thus the desires that have no interval are destroyed.û

21. 2. 1. 4.

(56) Upàdànaü parivaññaü Ý Holding and Turning in a Circle

1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.

2. From there the Blessed One addressed the monks:

3. ßMonks, these five are the holding masses. What five? The holding masses of matter, feelings, perceptions, intentions, and the holding mass of consciousness.

4. ßMonks, until I thoroughly knew the five holding masses in these four ways, I did not acknowledge my incomparable rightful realization to the world together with its gods and men, Maras, Brahmas and the community of recluses and brahmins, gods, and men.

5. ßMonks, when I thoroughly knew the five holding masses in these four ways, I acknowledged my incomparable rightful realization to the world together with its gods and men, Maras, Brahmas and the community of recluses and brahmins, gods, and men.

6. ßWhat are the four ways? They are the thorough realization of matter, its arising, cessation, and the method for its cessation. The thorough realization of feelings, perceptions, intentions and consciousness, their arisings, cessations, and the method for their cessations.

8. ßMonks, the recluses and brahmins who in this manner thoroughly realize matter, its arising, its cessation, and the method for its cessation have fallen to the method of turning, loosing interest and ceasing matter and they have fallen to the rightful method for measuring the depth of this dispensation.

9. ßMonks, the recluses and brahmins who in this manner have thoroughly realized matter, its arising cessation and the method for its cessation, have fallen to the method of turning, loosing interest and ceasing matter. They are the released, well released, perfect ones who cannot be shown in existences.

10. ßMonks, what are feelings? These six are the bodies of feeling. Such as feelings born of, eye contact, ear contact, nose contact, tongue contact, body contact and mind contact. Monks these are called feelings. From contacts arise feelings and the cessation of contacts is the cessation of feelings. This same Noble Eightfold Path is the method for the cessation of feelings such as Right View ... re ... Right Concentration.

11. ßMonks, the recluses and brahmins who in this manner thoroughly realize feelings, their arising cessation and the method for their cessation have fallen to the method of turning, loosing interest and ceasing feelings. They have fallen to the rightful method of measuring the depth of this dispensation.

12. ßMonks, the recluses and brahmins who in this manner have thoroughly realized feelings, their arising, cessation and the method for their cessation have fallen to the method of turning, loosing interest and ceasing feelings. They are the released, well released, perfect ones who cannot be shown in existences.

13. ßMonks, what are perceptions? These six are the bodies of perception. They are perception of forms, sounds, smells, tastes, touches and ideas. Monks these are called perceptions. From contact arise perceptions and the cessation of contact is the cessation of perceptions. This same Noble Eightfold Path is the method for the cessation of perceptions such as Right View ... re ... Right Concentration.

14. ßMonks, the recluses and brahmins who in this manner thoroughly realize perceptions, their arising, cessation and the method for their cessation have fallen to the method of turning, loosing interest and ceasing perceptions and they have fallen to the rightful method of measuring the depth of this dispensation.

15. ßMonks, the recluses and brahmins who in this manner have thoroughly realized perceptions, their arising, cessation and the method for their cessation have fallen to the method of turning, loosing interest and ceasing perceptions. They are the released, well released, perfect ones who cannot be shown in existences.

16. ßMonks, what are intentions? These six are the bodies of intention. They are intentions for forms, sounds, scents, tastes, touches and ideas. Monks these are called intentions. From contacts arise intentions and the cessation of contacts is the cessation of intentions. This same Noble Eightfold Path is the method for the cessation of intentions such as Right View, .. re ... Right Concentration

17. ßMonks, the recluses and brahmins who in this manner thoroughly realize intentions, their arising, cessation and the method for their cessation have fallen to the method of turning, loosing interest and ceasing intentions and they have fallen to the rightful method of measuring the depth of this dispensation.

18. ßMonks, the recluses and brahmins who in this manner have thoroughly realized intentions, their arising, cessation and the method for the cessation of intentions, have fallen to the method of turning, loosing interest and ceasing intentions. They are the released, well released, perfect ones who cannot be shown in existences.

19. ßMonks, what is consciousness? These six are the bodies of consciousness. They are consciousness of the eye, ear, nose, tongue, of the body and consciousness of the mind. Monks to this is called consciousness. Arising of name and matter is the arising of consciousness and the cessation of name and matter is the cessation of consciousness. This same Noble Eightfold Path is the method for the cessation of consciousness such as Right View, .. re ... Right Concentration

20. ßMonks, the recluses and brahmins who in this manner thoroughly realize consciousness, its arising, cessation and the method for its cessation, have fallen to the method of turning, loosing interest and ceasing consciousness and they have fallen to the rightful method. of measuring the depth of this dispensation.

21. ßMonks, the recluses and brahmins who in this manner have thoroughly realized consciousness, its arising, cessation and the method for its cessation have fallen to the method of turning away, loosing interest and ceasing consciousness. They are the released, well released perfect ones who cannot be shown in existences.û

21. 2. 1. 5.

(57) Sattaññhànaü Ý In Seven Instances

1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.

2. From there the Blessed One addressed the monks:

3. ßMonks, the monk clever in seven instances, investigating in a threefold manner, becomes a perfect Great Man who has done the duties of the holy life, in this dispensation, it is said.

4. ßMonks, how does the monk become clever in seven instances?

5. ßHere, monks, the monk knows, matter, its arising, cessation and the method for ceasing matter, the satisfaction, danger and the escape from matter.

6. ßThe monk knows, feelings, their arising, cessation and the method for ceasing feelings, the satisfaction, danger and the escape from feelings.

7. ßThe monk knows, perceptions, their arising, cessation and the method for ceasing perceptions, the satisfaction, danger and the escape from perceptions

8. ßThe monk knows, intentions, their arising, cessation and the method of ceasing intentions, the satisfaction, danger and the escape from intentions.

9. ßThe monk knows, consciousness, their arising, cessation and the method of ceasing consciousness, the satisfaction, danger and the escape from consciousness.

10. ßMonks, what is matter? The four primary elements and the matter held as mine, is called matter. Arising of supports is arising of matter and cessation of supports is cessation of matter. This same Noble Eightfold Path is the method for the cessation of matter, such as Right View ... re ... Right Concentration.

11. ßThe pleasantness and pleasure that arises on account of matter is its satisfaction. That matter is impermanent, unpleasant and of changing nature is its danger. Taming interest and greed for matter and dispelling it, is the escape from matter.

12. ßMonks, the recluses and brahmins who in this manner thoroughly realize matter, the arising of matter, the cessation of matter, the method for the cessation of matter, the satisfaction of matter, the dangers of matter and the escape from matter have fallen to the method of turning, loosing interest and ceasing matter and they have fallen to the rightful method of measuring the depth of this dispensation.

13. ßMonks, the recluses and brahmins who in this manner have thoroughly realized matter, the arising of matter, the cessation of matter, the method for the cessation of matter, the satisfaction of matter, the danger of matter and the escape from matter have fallen to the method of turning, loosing interest and ceasing matter. They are the released, well released, perfect ones who cannot be shown in existences.

14. ßMonks, what are feelings? These six are the bodies of feeling. Such as feelings born of, eye contact, ear contact, nose contact, tongue contact, body contact and mind contact. Monks these are called feelings. Arising of contacts is arising of feelings and the cessation of contacts is the cessation of feelings. This same Noble Eightfold Path is the method for the cessation of feelings such as Right View, .. re ... Right Concentration

15. ßThe pleasantness and pleasure that arises on account of feelings is its satisfaction. Feelings are impermanent, unpleasant and of changing nature is the danger. Taming interest and greed for feelings and dispelling them is the escape from feelings.

16. ßMonks, the recluses and brahmins who in this manner thoroughly realize feelings, the arising of feelings, the cessation of feelings, the method for the cessation of feelings, the satisfaction of feelings, the dangers of feelings and the escape from feelings have fallen to the method of turning, loosing interest and ceasing feelings and they have fallen to the rightful method of measuring the depth of this dispensation.

17. ßMonks, the recluses and brahmins who in this manner have thoroughly realized feelings, the arising of feelings, the cessation of feelings, the method for the cessation of feelings, the satisfaction of feelings, the dangers of feelings and the escape from feelings have fallen to the method of turning, loosing interest and ceasing feelings. They are the released, well released, perfect ones who cannot be shown in existences.

18. ßMonks, what are perceptions? These six are the bodies of perception such as perception of sights, sounds, scents, tastes, touches and ideas. Monks these are called perceptions. Arising of contacts is the arising of perceptions and the cessation of contacts is the cessation of perceptions. This same Noble Eightfold Path is the method for the cessation of perceptions such as Right View, .. re ... Right Concentration.

19. ßThe pleasantness and pleasure that arise on account of perceptions is its satisfaction. Perceptions are impermanent, unpleasant and of changing nature is its danger. Taming interest and greed for perceptions and dispelling them, is the escape from perceptions.

20. ßMonks, the recluses and brahmins who in this manner thoroughly realize perceptions, the arising and cessation of perceptions the method for the cessation of perceptions, the satisfaction of perceptions, the dangers of perceptions and the escape from perceptions have fallen to the method of turning, loosing interest and ceasing perceptions and they have fallen to the rightful method of measuring the depth of this dispensation.

21. ßMonks, the recluses and brahmins who in this manner have thoroughly realized perceptions, the arising of perceptions, the cessation of perceptions, the method for the cessation of perceptions, the satisfaction of perceptions, the dangers of perceptions and the escape from perceptions have fallen to the method of turning, loosing interest and ceasing perceptions. They are the released, well released, perfect ones who cannot be shown in existences.

22. ßMonks, what are intentions? These six are the bodies of intention. Such as intentions of sight, of sound, of scent, of taste, of touch and of ideas, Monks these are called intentions. Arising of contacts, is the arising of intentions and the cessation of contacts is the cessation of intentions. This same Noble Eightfold Path is the method for the cessation of intentions such as Right View, .. re ... Right Concentration.

23. ßThe pleasantness and pleasure that arises on account of intentions is the satisfaction, that they are impermanent, unpleasant and of changing nature is the danger. Taming interest and greed for intentions and dispelling them is the escape from intentions.

24. ßMonks, the recluses and brahmins who in this manner thoroughly realize intentions, the arising of intentions, the cessation of intentions, the method for the cessation of intentions, the satisfaction of intentions, the danger of intentions and the escape from intentions have fallen to the method of turning, loosing interest and ceasing intentions and they have fallen to the rightful method of measuring the depth of this dispensation.

25. ßMonks, the recluses and brahmins who in this manner have thoroughly realized intentions, the arising of intentions, the cessation of intentions, the method for the cessation of intentions, the satisfaction danger and the escape from intentions have fallen to the method of turning, loosing interest and ceasing intentions. They are the released, well released, perfect ones who cannot be shown in existences.

26. ßMonks, what is consciousness? Monks, these six are the bodies of consciousness Such as consciousness of the eye, ear, nose, tongue, body and the mind. On account of name and matter arise consciousness and cessation of name and matter is cessation of consciousness. This same Noble Eightfold Path is the method for the cessation of consciousness, such as Right View ... re ... Right Concentration.

27. ßThe pleasantness and pleasure that arise on account of consciousness is its satisfaction. That consciousness is impermanent, unpleasant and of changing nature is its danger. Taming interest and greed for consciousness and dispelling it, is the escape from consciousness.

28. ßMonks, the recluses and brahmins who in this manner thoroughly realize consciousness, the arising of consciousness, the cessation of consciousness, the method for the cessation of consciousness, the satisfaction, danger and the escape from consciousness have fallen to the method of turning, loosing interest and ceasing consciousness and they have fallen to the rightful method of measuring the depth of this dispensation.

29. ßMonks, the recluses and brahmins who in this manner have thoroughly realized consciousness, the arising of consciousness, the cessation of consciousness, the method for the cessation of consciousness, the satisfaction of consciousness, the danger of consciousness and the escape from consciousness have fallen to the method of turning, loosing interest and ceasing consciousness. They are the released, well released, perfect ones who cannot be shown in existences.

30. ßMonks, in this manner the monk becomes clever in seven instances.

31. ßMonks, how does the monk investigate in a threefold way?

ßHere, monks, the monk investigates the elements, investigates the mental spheres and the dependently arising nature. In this manner the monk investigates in a threefold manner.

32. ßMonks, the monk clever in seven instances, investigating in a threefold manner, becomes a perfect Great Man who has done the duties of the holy life in this dispensation, it is said.û

21. 2. 1. 6.

(58) Sambuddho Ý Rightfully Enlightened

1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.

2. From there the Blessed One addressed the monks:

3. ßMonks, the worthy, rightfully Enlightened One has turned, lost interest, ceased, is released without holding to matter and is rightfully enlightened, it is said. Monks, the monk too has turned, lost interest, ceased and is wisely released from matter without holding, it is said.

4. ßMonks, the worthy, rightfully Enlightened One has turned, lost interest, ceased, is released without holding to feelings and is rightfully enlightened it is said. Monks, the monk too has turned, lost interest, ceased and is wisely released from feelings without holding, it is said.

5.-7. ßMonks, the worthy, rightfully Enlightened One has turned, lost interest, ceased, is released without holding to perceptions, to intentions and to consciousness and is rightfully enlightened it is said. Monks, the monk too has turned, lost interest, ceased and is wisely released from perceptions, intentions and consciousness without holding, it is said.

8. ßThere, monks, what is the difference, intentions and exceptions of the worthy, rightfully Enlightened One and the monk wisely released?û

9. ßVenerable sir, to us the Teaching is from the Blessed One, its lead and refuge is from the Blessed One. Good that its meaning occurs to the Blessed One, the monks, will bear it, hearing it from the Blessed One.û

ßMonks, listen and attend carefully, I will tell.û

Those monks agreed.

10. And the Blessed One said:

ßMonks, the worthy, rightfully enlightened Thus Gone One is the finder of the path, not yet found, the one giving birth to the path not yet born and the one tactfully explaining the path not yet explained. At present the disciple monks follow that path, becoming the monks who follow him.

11. ßMonks, this is the difference, intentions and exceptions of the worthy, rightfully Enlightened One and the monks wisely released.û

21. 2. 1. 7.

(59) Panca Ý The Five

1. The Blessed One was in the deer park in Benares.

2. From there the Blessed One addressed the fivefold monks:

3. ßMonks, matter lacks self. If there will be self in matter, it would not conduce to ailing and it would be my matter should be thus and should not be thus.

4. ßMonks, since matter lacks self and conduces to ailing it is not my matter should be thus and should not be thus.

5. ßMonks, feelings lack self. If there will be self in feelings, it would not conduce to ailing and it would be my feelings should be thus and should not be thus.

6. ßMonks, since feelings lack self and conduce to ailing, it is not my feelings should be thus and should not be thus.

7. ßMonks, perceptions lack self. If there will be self in perceptions, it would not conduce to ailing and it would be my perceptions should be thus and should not be thus.

8. ßMonks, since perceptions lack self and conduce to ailing it is not my perceptions should be thus and should not be thus.

9. ßMonks, intentions lack self. If there will be self, in intentions, it would not conduce to ailing and it would be my intentions should be thus and should not be thus.

10 ßMonks, since intentions lack self and conduce to ailing, it is not my intentions should be thus and should not be thus.

11. ßMonks, consciousness lacks self. If there will be self in consciousness, it would not conduce to ailing and it would be my consciousness should be thus and should not be thus. Since consciousness lacks self and conduces to ailing it is not my consciousness should be thus and should not be thus.

12. ßMonks, is matter permanent or impermanent?û

ßVenerable sir, it is impermanent.û

ßThat which is impermanent, is it unpleasant or pleasant?û

ßVenerable sir, it is unpleasant.û

ßThat which is impermanent, unpleasant, changing, is it suitable to be reflected, it is mine, I am there, it is my self?û

ßThat is not so, venerable sirû

13. ßMonks, are feelings permanent or impermanent?û

ßVenerable sir, they are impermanent.û

ßThose which are impermanent, are they unpleasant or pleasant?û

ßVenerable sir, they are unpleasant.û

ßThose which are impermanent, unpleasant, changing, are they suitable to be reflected, `They are mine, I am there, they are my self?'û

ßThat is not so, venerable sirû

14.-15. ßMonks are perceptions, intentions permanent or impermanent?û

ßVenerable sir, they are impermanent.û

ßThose which are impermanent, are they unpleasant or pleasant?û

ßVenerable sir, they are unpleasant.û

ßThose which are impermanent, unpleasant, changing, are they suitable to be reflected, `They are mine? I am there, they are my self?'û

ßThat is not so, venerable sir.û

16. ßMonks, is consciousness permanent or impermanent?û

ßVenerable sir, it is impermanent.û

ßThat which is impermanent is it unpleasant or pleasant?û

ßVenerable sir, it is unpleasant.û

ßThat which is impermanent, unpleasant, a changing thing, is it suitable to be reflected it is mine, I am there, it is my self?û

ßThat is not so, venerable sir.û

17. ßTherefore, monks whatever matter in the past, future, or at present, internal or external, rough or fine, unexalted or exalted, far or near, is not mine, I am not there, it is not my self.

18.-19. ßMonks, whatever feelings, whatever perceptions in the past, future, or at present, internal or external, rough or fine, unexalted or exalted, far or near, are not mine, I am not there, they are not my self.

20. ßMonks, whatever intentions in the past, future, or at present, internal or external, rough or fine, unexalted or exalted, far or near, are not mine, I am not there, they are not my self.

21. ßMonks, whatever consciousness in the past, future, or at present, internal or external, rough or fine, unexalted or exalted, far or near, is not mine, I am not there, it is not my self.

22. ßMonks, the learned noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns from intentions and turns from consciousness. Turning looses interest. Loosing interest is released and knowledge arises I am released. He knows, `Birth is destroyed, the holy life is lived, to the end, duties are done and there is nothing more to wish'.û

23. The Blessed One said thus and the five monks delighted in the words of the Blessed One. When this explanation was given the minds of the five monks were released from desires without holding

21. 2. 1. 8.

(60) Mahàli Ý Mahàli the Licchavi

1. I heard thus. At one time the Blessed One was living in the peaked hall in the Great Forest in Vesali.

2. Then Mahàli the Licchavi approached the Blessed One, worshipped, sat on a side and said:

3. ßVenerable sir, Purana Kassapa is of the view `There is no cause and reason for beings to be defiled, without cause and reason beings are defiled'. What does the Blessed One say about this?û

4. ßMahàli, there is cause and reason for the defilement of beings. With cause and reason beings are defiled. There is cause and reason for the purity of beings. With cause and reason beings are purified.û

5. ßVenerable sir, what is the cause and reason for beings to be defiled and with what cause and reason is the defiling?û

6. ßMahàli, if matter is completely unpleasant, overwhelming in unpleasantness, and entering unpleasantness, not pleasantly overwhelmed and not entered in pleasantness, beings would not be greedily interested in matter. Since matter is pleasant, overwhelming in pleasantness and entering pleasantness, not completely unpleasant, and not overwhelmed and entered in unpleasantness, beings yoke themselves to matter with greed and interest and are defiled.

ßMahàli, this is the cause and reason for beings to be defiled, thus with cause and reason beings are defiled.

7. ßMahàli, if feelings are completely unpleasant, overwhelming in unpleasantness and entering unpleasantness, not pleasantly overwhelmed and not entered in pleasantness, beings would not be greedily interested in feelings. Since feelings are pleasant, overwhelming in pleasantness and entering pleasantness, not completely unpleasant, not overwhelmed and not entered in unpleasantness, beings yoke themselves to feelings with greed and interest and are defiled.

ßMahàli, this is the cause and reason for beings to be defiled, thus with cause and reason beings are defiled.

8. ßMahàli, if perceptions are completely unpleasant, overwhelming in unpleasantness and entering unpleasantness, not pleasantly overwhelmed and not entered in pleasantness, beings would not be greedily interested in perceptions. Since perceptions are pleasant, overwhelming in pleasantness and entering pleasantness, not completely unpleasant not overwhelmed and entered in unpleasantness, beings yoke themselves to feelings with greed and interest and are defiled.

ßMahàli, this is the cause and reason for beings to be defiled, thus with cause and reason beings are defiled.

9. ßMahàli, if intentions are completely unpleasant, overwhelming in unpleasantness and entering unpleasantness, not pleasantly overwhelmed and not entered in pleasantness, beings would not be greedily interested in intentions. Since intentions are pleasant, overwhelming in pleasantness and entering pleasantness, not completely unpleasant, not overwhelmed and entered in unpleasantness, beings yoke themselves to intentions with greed and interest and are defiled.

ßMahàli, this is the cause and reason for beings to be defiled, thus with cause and reason beings are defiled.

10. ßMahàli, if consciousness is completely unpleasant, overwhelming in unpleasantness and entering unpleasantness, not pleasantly overwhelmed and entered in pleasantness, beings would not be greedily interested in consciousness. Since consciousness is pleasant, overwhelming in pleasantness and entering pleasantness, not completely unpleasant, not overwhelmed and entered in unpleasantness, beings yoke themselves to intentions with greed and interest and are defiled.

ßMahàli, this is the cause and reason for beings to be defiled, thus with cause and reason beings are defiled.û

11. ßVenerable sir, what is the cause and reason for beings to be purified and with what cause and reason is the purifying?

12. ßMahàli, if matter is completely pleasant, overwhelming in pleasantness and entering pleasantness, not unpleasant, not overwhelmed and entered in unpleasantness, beings would not turn from matter. Since matter is unpleasant, overwhelming in unpleasantness and entering unpleasantness, not completely pleasant, not overwhelmed and entered in pleasantness, beings turn from matter loose interest, find release from matter and are purified.

ßMahàli, this is the cause and reason for beings to be purified, thus with cause and reason beings are purified.

13. ßMahàli, if feelings too are completely pleasant, overwhelming in pleasantness and entering pleasantness, not unpleasant, not overwhelmed and entered in unpleasantness, beings would not turn from feelings. Since feelings are unpleasant, overwhelming in unpleasantness and entering unpleasantness, not completely pleasant, not overwhelmed and entered in pleasantness, beings turn loose interest, find release from feelings and are purified.

ßMahàli, this is the cause and reason for beings to be purified, thus with cause and reason beings are purified.

14. ßMahàli, if perceptions are completely pleasant, overwhelming in pleasantness and entering pleasantness, not unpleasant, not overwhelmed and entered in unpleasantness, beings would not turn from perceptions. Since perceptions are unpleasant, overwhelming in unpleasantness and entering unpleasantness, not completely pleasant, not overwhelmed and entered in pleasantness, beings turn loose interest, find release from perceptions and are purified.

ßMahàli, this is the cause and reason for beings to be purified, thus with cause and reason beings are purified.

15. ßMahàli, if intentions are completely pleasant, overwhelming in pleasantness and entering pleasantness, are not unpleasant, not overwhelmed and entered in unpleasantness, beings would not turn from intentions. Since intentions are unpleasant, overwhelming in unpleasantness and enter unpleasantness: are not completely pleasant, not overwhelmed and entered in pleasantness, beings turn loose interest, find release from intentions and are purified.

ßMahàli, this is the cause and reason for beings to be purified, thus with cause and reason beings are purified.

16. ßMahàli, if consciousness is completely pleasant, overwhelming in pleasantness and entering pleasantness: not unpleasant, not overwhelmed and entered in unpleasantness, beings would not turn from consciousness. Since consciousness is unpleasant, overwhelming in unpleasantness and entering unpleasantness: not completely pleasant, not overwhelmed and entered in pleasantness, beings turn loose interest, find release from consciousness and are purified.

ßMahàli, this is the cause and reason for beings to be purified, thus with cause and reason beings are purified.û

21. 2. 1. 9.

(61) âdittaü Ý On Fire

1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.

2. From there the Blessed One addressed the monks:

3. ßMonks, matter is on fire, feelings are on fire, perceptions are on fire, intentions and consciousness are on fire.

4. ßMonks, the noble disciple who sees it thus turns from, matter, feelings, perceptions, intentions and consciousness. Turning, looses interest, loosing interest is released and knowledge arises I am released.

5. ßHe knows, `Birth is destroyed, the holy life is lived to the end, duties are done, I have nothing more to wish'.û

21. 2. 1. 10.

(62) Niruttipatha Ý Ways of Expression

1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.

2. From there the Blessed One addressed the monks:

3. ßMonks, these three are pure ways of expression, ways of saying, ways of making known, not blamed not blamed in the past, will not be blamed in the future and not blamed by wise recluses and brahmins. What three?

4. ßMonks, matter of the past, that has ceased and changed, had a name, had a popular expression and had ways of making known, now they do not have a name, and will not have a name in the future

5. ßMonks, feelings of the past, that have ceased and changed, had a name, had a popular expression and had ways of making known now they do not have a name and will not have a name in the future.

6. ßMonks, perceptions of the past that have ceased and changed, had a name, had a popular expression and had ways of making known, now they do not have a name and will not have a name in the future.

7. ßMonks, intentions of the past that have ceased and changed, had a name, had a popular expression and had ways of making known, now they do not have a name and will not have a name.

8. ßMonks, consciousness of the past that have ceased and changed, had a name, had a popular expression and had ways of making known, now it does not have a name and will not have a name in the future.

9. ßMonks, matter not born not come to be will have a name, a popular expression and will have ways of making known. It does not have a name, and did not have a name.

10. ßMonks, feelings not born, not come to be will have a name, a popular expression and ways of making known. They do not have a name and did not have a name.

11. ßMonks, perceptions not born, mot come to be will have a name, a popular expression and will have ways of making known. They do not have a name and did not have a name.

12. ßMonks, intentions not born, not come to be will have a name, a popular expression and will have ways of making known. They do not have a name and did not have a name.

13. ßMonks, consciousness not born, not come to be, will have a name, a popular expression and will have ways of making known. It does not have a name and did not have a name.

14. ßMonks, matter born and come to be, get a name, a popular expression and have ways of making known. It did not have a name, and will not have another name

15. ßMonks, feelings born get a name, a popular expression and have ways of making known. They did not have a name, and will not have another name

16. ßMonks, perceptions born get a name, a popular expression and have ways of making known. They did not have a name, and will not have another name

17. ßMonks, intentions born get a name, a popular expression and have ways of making known. They did not have a name, and will not have another name

18. ßMonks, consciousness born gets a name, a popular expression and have ways of making known. It did not have a name, and will not have another name

19. ßMonks, these three, are pure ways of expression, ways of saying, ways of making known, not blamed not blamed in the past, will not be blamed in the future and not blamed by wise recluses and brahmins.

20. ßMonks, even those who deny a cause, those irresponsible for their actions and those who say there is nothing and speak like bondsmen should not think to blame and belittle these three ways of expression, ways of saying and making known.

ßWhat is the reason? It's out of fear, to cause anger displeasure.û

-----------------