S±vatthinid±na½ “Pañcime, bhikkhave, up±d±nakkhandh±. Katame pañca? R³pup±d±nakkhandho, vedanup±d±nakkhandho saññup±d±nakkhandho, saªkh±rup±d±nakkhandho, viññ±ºup±d±nakkhandho. Y±vak²vañc±ha½, bhikkhave, ime pañcup±d±nakkhandhe catuparivaµµa½ yath±bh³ta½ n±bbhaññ±si½, neva t±v±ha½, bhikkhave, sadevake loke sam±rake sabrahmake sassamaºabr±hmaºiy± paj±ya sadevamanuss±ya anuttara½ samm±sambodhi½ abhisambuddhoti paccaññ±si½. Yato ca khv±ha½, bhikkhave, ime pañcup±d±nakkhandhe catuparivaµµa½ yath±bh³ta½ abbhaññ±si½ ath±ha½, bhikkhave, sadevake loke sam±rake sabrahamake sassamaºabr±hmaºiya paj±ya sadevamanuss±ya anuttara½ samm±sambodhi½ abhisambuddhoti paccaññ±si½”.

At S±vatthi… “Monks, there are the ‘five bases of conditionality subject to be identified with’. Which five? Identification with the base of materiality, Identification with the base of sensations of feeling, identification with the base of sense-awareness, identification with the base of volitional cognition and identification with the base of consciousness. Monks, as long as I did not have empirical knowledge of the four cycles of the ‘five bases of conditionality subject to be identified with’, I did not claim to the world with its gods, its M±ras and Brahmas, its monks and priests and its generations of kings and men, to have attained to perfect knowledge, to be perfectly awakened to the Complete Self Awakening unsurpassed. Although, monks, because I did have empirical knowledge of the four cycles of the ‘five bases of conditionality subject to be identified with’, I did claim to the world with its gods, its M±ras and Brahmas, its monks and priests and its generations of kings and men, to have attained to perfect knowledge, to be perfectly awakened to the Complete Self Awakening unsurpassed.

“Kathañca catuparivaµµa½? R³pa½ abbhaññ±si½, r³pasamudaya½ abbhaññ±si½, r³panirodha½ abbhaññ±si½, r³panirodhag±mini½ paµipada½ abbhaññ±si½; vedana½ abbhaññ±si½, vedan±samudaya½ abbhaññ±si½, vedan±nirodha½ abbhaññ±si½, vedan±nirodhag±mini½ paµipada½ abbhaññ±si½; sañña½ abbhaññ±si½, saññ±samudaya½ abbhaññ±si½, saññ±nirodha½ abbhaññ±si½, saññ±nirodhag±mini½ paµipada½ abbhaññ±si½; saªkh±re abbhaññ±si½, saªkh±rasamudaya½ abbhaññ±si½, saªkh±ranirodha½ abbhaññ±si½, saªkh±ranirodhag±mini½ paµipada½ abbhaññ±si½; viññ±ºa½ abbhaññ±si½, viññ±ºasamudaya½ abbhaññ±si½, viññ±ºanirodha½ abbhaññ±si½, viññ±ºanirodhag±mini½ paµipada½ abbhaññ±si½.

“And what are the four cycles? Empirical knowledge of materiality, empirical knowledge of the origin of materiality, empirical knowledge of the extinction of materiality and empirical knowledge of the way leading to the extinction of materiality. Empirical knowledge of sensations of feeling, empirical knowledge of the origin of sensations of feeling, empirical knowledge of the extinction of sensations of feeling and empirical knowledge of the way leading to the extinction of sensations of feeling. Empirical knowledge of sense-awareness, empirical knowledge of the origin of sense-awareness, empirical knowledge of the extinction of sense-awareness and empirical knowledge of the way leading to the extinction of sense-awareness. Empirical knowledge of volitional-cognition, empirical knowledge of the origin of volitional-cognition, empirical knowledge of the extinction of volitional-cognition and empirical knowledge of the way leading to the extinction of volitional-cognition. Empirical knowledge of consciousness, empirical knowledge of the origin of consciousness, empirical knowledge of the extinction of consciousness and empirical knowledge of the way leading to the extinction of consciousness.

“Katamañca, bhikkhave, r³pa½? Catt±ro ca mah±bh³t± catunnañca mah±bh³t±na½ up±d±ya r³pa½. Ida½ vuccati, bhikkhave, r³pa½. ¾h±rasamuday± r³pasamudayo; ±h±ranirodh± r³panirodho. Ayameva ariyo aµµhaªgiko maggo r³panirodhag±min² paµipad±, seyyathida½– samm±diµµhi samm±sa½kappo, samm±v±c± samm± kammanto samm±±jivo, samm±v±y±mo samm±sati samm±sam±dhi.

“And what, monks, is materiality? The four great elements; materiality, subsisting on the four great elements. This, monks, is called materiality. With the arising of aliments is the arising of materiality, with the extinction of the aliments is the extinction of materiality. Thus it is this Noble Eightfold Path that is the way leading to the extinction of materiality as follows; Right view, Right Intention, Right Speech, Right Action, Right Livelihood, Right Exertion, Right Mindfulness and Right Development of Mind’

“Ye hi keci, bhikkhave, samaº± v± br±hmaº± v± eva½ r³pa½ abhiññ±ya, eva½ r³pasamudaya½ abhiññ±ya, eva½ r³panirodha½ abhiññ±ya, eva½ r³panirodhag±mini½ paµipada½ abhiññ±ya r³passa nibbid±ya vir±g±ya nirodh±ya paµipann±, te suppaµipann±. Ye suppaµipann±, te imasmi½ dhammavinaye g±dhanti.

“And whoever, monks, of those Br±hmins and contemplatives who have empirically known materiality thus; who have empirically known the origin of materiality thus, who have empirically known the extinction of materiality thus and have empirically known the way leading to the extinction of materiality thus; are practicing toward disillusionment to materiality, dispassion towards it and its extinction, such are practicing well. For whoever practices well there is a firm foundation in this Doctrine and Discipline.

“Ye ca kho keci, bhikkhave, samaº± v± br±hmaº± v± eva½ r³pa½ abhiññ±ya, eva½ r³pasamudaya½ abhiññ±ya, eva½ r³panirodha½ abhiññ±ya, r³panirodhag±mini½ paµipada½ abhiññ±ya, r³passa nibbid± vir±g± nirodh± anup±d± vimutt± te suvimutt±. Ye suvimutt± te kevalino. Ye kevalino vaµµa½ tesa½ natthi paññ±pan±ya.

“And whoever, monks, of those Br±hmins and contemplatives who have empirically known materiality thus; who have empirically known the origin of materiality thus, who have empirically known the extinction of materiality thus and have empirically known the way leading to the extinction of materiality thus; with disillusionment to materiality, dispassion towards it and its extinction are liberated through non-identification with it - such are well liberated. Whoever is well liberated is perfected. Of such Perfected Ones, a disclosure is not forthcoming.

“Katam± ca, bhikkhave, vedan±? Chayime, bhikkhave, vedan±k±y± cakkhusamphassaj± vedan±, sotasamphassaj± vedan±, gh±nasamphassaj± vedan±, jivh±samphassaj± vedan±, k±yasamphassaj± vedan±, manosamphassaj± vedan±. Aya½ vuccati, bhikkhave, vedan±. Phassasamuday± vedan±samudayo; phassanirodh± vedan±nirodho. Ayameva ariyo aµµhaªgiko maggo vedan±nirodhag±min² paµipad±, seyyathida½– samm±diµµhi samm±sa½kappo, samm±v±c± samm± kammanto samm±±jivo, samm±v±y±mo samm±sati samm±sam±dhi.

“And what, monks, are sensations of feeling? Monks, there are these six collectives of sensations of feeling; the sensation of feeling arisen from eye-contact, the sensation of feeling arisen from ear-contact, the sensation of feeling arisen from nose-contact, the sensation of feeling arisen from tongue-contact, the sensation of feeling arisen from body-contact, the sensation of feeling arisen from mind-contact. This, monks, is called sensations of feeling. With the arising of contact is the arising of sensations of feeling. With the extinction of contact is the extinction of sensations of feeling. Thus it is this Noble Eightfold Path that is the way leading to the extinction of sensations of feeling as follows; Right view, Right Intention, Right Speech, Right Action, Right Livelihood, Right Exertion, Right Mindfulness and Right Development of Mind’.

“Ye hi keci, bhikkhave, samaº± v± br±hmaº± v± eva½ vedana½ abhiññ±ya, eva½ vedan±samudaya½ abhiññ±ya, eva½ vedan±nirodha½ abhiññ±ya, eva½ vedan±nirodhag±mini½ paµipada½ abhiññ±ya vedan±ya nibbid±ya vir±g±ya nirodh±ya paµipann±, te suppaµipann±. Ye suppaµipann±, te imasmi½ dhammavinaye g±dhanti.

“And whoever, monks, of those Br±hmins and contemplatives who have empirically known sensations of feeling thus; who have empirically known the origin of sensations of feeling thus, who have empirically known the extinction of sensations of feeling thus and have empirically known the way leading to the extinction of sensations of feeling thus; are practicing toward disillusionment to sensations of feeling, dispassion towards it and its extinction, such are practicing well. For whoever practices well there is a firm foundation in this Doctrine and Discipline.

“Ye ca kho keci, bhikkhave, samaº± v± br±hmaº± v± eva½ vedana½ abhiññ±ya, eva½ vedan±samudaya½ abhiññ±ya, eva½ vedan±nirodha½ abhiññ±ya, eva½ vedan±nirodhag±mini½ paµipada½ abhiññ±ya, vedan±ya nibbid± vir±g± nirodh± anup±d± vimutt± te suvimutt±. Ye suvimutt± te kevalino. Ye kevalino vaµµa½ tesa½ natthi paññ±pan±ya.

“And whoever, monks, of those Br±hmins and contemplatives who have empirically known sensations of feeling thus; who have empirically known the origin of sensations of feeling thus, who have empirically known the extinction of sensations of feeling thus and have empirically known the way leading to the extinction of sensations of feeling thus; with disillusionment to sensations of feeling, dispassion towards it and its extinction are liberated through non-identification with it - such are well liberated. Whoever is well liberated is perfected. Of such Perfected Ones, a disclosure is not forthcoming.

“Katam± ca, bhikkhave, saññ±? Chayime, bhikkhave, saññ±k±y±– r³pasaññ±, saddasaññ±, gandhasaññ±, rasasaññ±, phoµµhabbasaññ±, dhammasaññ±. Aya½ vuccati, bhikkhave, saññ±. Phassasamuday± saññ±samudayo; phassanirodh± saññ±nirodho. Ayameva ariyo aµµhaªgiko maggo saññ±nirodhag±min² paµipad±, seyyathida½– samm±diµµhi samm±sa½kappo, samm±v±c± samm± kammanto samm±±jivo, samm±v±y±mo samm±sati samm±sam±dhi.

“And what, monks, is sense-awareness? Monks, there are these six collectives of sense-awareness; sense-awareness of objects, sense-awareness of sounds, sense-awareness of smells, sense-awareness of tastes, sense-awareness of tactile sensations and sense-awareness of mental phenomena. This, monks, is called sense-awareness. With the arising of contact is the arising of sense-awareness. With the extinction of contact is the extinction of sense-awareness. Thus it is this Noble Eightfold Path that is the way leading to the extinction of sense-awareness as follows; Right view, Right Intention, Right Speech, Right Action, Right Livelihood, Right Exertion, Right Mindfulness and Right Development of Mind’.

“Ye hi keci, bhikkhave, samaº± v± br±hmaº± v± eva½ sañña½ abhiññ±ya, eva½ saññ±samudaya½ abhiññ±ya, eva½ saññ±nirodha½ abhiññ±ya, eva½ saññ±nirodhag±mini½ paµipada½ abhiññ±ya saññ±ya nibbid±ya vir±g±ya nirodh±ya paµipann±, te suppaµipann±. Ye suppaµipann±, te imasmi½ dhammavinaye g±dhanti.

“And whoever, monks, of those Br±hmins and contemplatives who have empirically known sense-awareness thus; who have empirically known the origin of sense-awareness thus, who have empirically known the extinction of sense-awareness thus and have empirically known the way leading to the extinction of sense-awareness thus; are practicing toward disillusionment to sense-awareness, dispassion towards it and its extinction, such are practicing well. For whoever practices well there is a firm foundation in this Doctrine and Discipline.

“Ye ca kho keci, bhikkhave, samaº± v± br±hmaº± v± eva½ sañña½ abhiññ±ya, eva½ saññ±samudaya½ abhiññ±ya, eva½ saññ±nirodha½ abhiññ±ya, eva½ saññ±nirodhag±mini½ paµipada½ abhiññ±ya, saññ±ya nibbid± vir±g± nirodh± anup±d± vimutt± te suvimutt±. Ye suvimutt± te kevalino. Ye kevalino vaµµa½ tesa½ natthi paññ±pan±ya.

“And whoever, monks, of those Br±hmins and contemplatives who have empirically known sense-awareness thus; who have empirically known the origin of sense-awareness thus, who have empirically known the extinction of sense-awareness thus and have empirically known the way leading to the extinction of sense-awareness thus; with disillusionment to sense-awareness, dispassion towards it and its extinction are liberated through non-identification with it - such are well liberated. Whoever is well liberated is perfected. Of such Perfected Ones, a disclosure is not forthcoming.

“Katame ca, bhikkhave, saªkh±r±? Chayime, bhikkhave, cetan±k±y±– r³pasañcetan±, saddasañcetan±, gandhasañcetan±, rasasañcetan±, phoµµhabbasañcetan±, dhammasañcetan±. Ime vuccanti, bhikkhave, saªkh±r±. Phassasamuday± saªkh±rasamudayo; phassanirodh± saªkh±ranirodho. Ayameva ariyo aµµhaªgiko maggo saªkh±ranirodhag±min² paµipad±, seyyathida½– samm±diµµhi samm±sa½kappo, samm±v±c± samm± kammanto samm±±jivo, samm±v±y±mo samm±sati samm±sam±dhi.

“And what, monks, is volitional-cognition? Monks, there are these six collectives of mental-determinations; determinations of materiality, determinations of sound, determinations of smell, determinations of tastes, determinations of tactile sensations and determinations of mental phenomena. This, monks, is called volitional-cognition. With the arising of contact is the arising of volitional-cognition. With the extinction of contact is the extinction of volitional cognition. Thus it is this Noble Eightfold Path that is the way leading to the extinction of volitional-cognition as follows; Right view, Right Intention, Right Speech, Right Action, Right Livelihood, Right Exertion, Right Mindfulness and Right Development of Mind’.

“Ye hi keci, bhikkhave, samaº± v± br±hmaº± v± eva½ saªkh±re abhiññ±ya, eva½ saªkh±rasamudaya½ abhiññ±ya, eva½ saªkh±ranirodha½ abhiññ±ya, eva½ saªkh±ranirodhag±mini½ paµipada½ abhiññ±ya saªkh±r±na½ nibbid±ya vir±g±ya nirodh±ya paµipann±, te suppaµipann±. Ye suppaµipann±, te imasmi½ dhammavinaye g±dhanti.

“And whoever, monks, of those Br±hmins and contemplatives who have empirically known volitional-cognition thus; who have empirically known the origin of volitional-cognition thus, who have empirically known the extinction of volitional-cognition thus and have empirically known the way leading to the extinction of volitional-cognition thus; are practicing toward disillusionment to volitional-cognition, dispassion towards it and its extinction, such are practicing well. For whoever practices well there is a firm foundation in this Doctrine and Discipline.

“Ye ca kho keci, bhikkhave, samaº± v± br±hmaº± v± eva½ saªkh±re abhiññ±ya, eva½ saªkh±rasamudaya½ abhiññ±ya, eva½ saªkh±ranirodha½ abhiññ±ya, eva½ saªkh±ranirodhag±mini½ paµipada½ abhiññ±ya saªkh±r±na½ nibbid± vir±g± nirodh± anup±d± vimutt±, te suvimutt±. Ye suvimutt±, te kevalino. Ye kevalino vaµµa½ tesa½ natthi paññ±pan±ya.

“And whoever, monks, of those Br±hmins and contemplatives who have empirically known volitional-cognition thus; who have empirically known the origin of volitional-cognition thus, who have empirically known the extinction of volitional-cognition thus and have empirically known the way leading to the extinction of volitional-cognition thus; with disillusionment to volitional-cognition, dispassion towards it and its extinction are liberated through non-identification with it - such are well liberated. Whoever is well liberated is perfected. Of such Perfected Ones, a disclosure is not forthcoming.

“Katamañca, bhikkhave, viññ±ºa½? Chayime, bhikkhave, viññ±ºak±y±– cakkhuviññ±ºa½, sotaviññ±ºa½, gh±naviññ±ºa½, jivh±viññ±ºa½, k±yaviññ±ºa½, manoviññ±ºa½. Ida½ vuccati, bhikkhave, viññ±ºa½. N±mar³pasamuday± viññ±ºasamudayo; n±mar³panirodh± viññ±ºanirodho. Ayameva ariyo aµµhaªgiko maggo viññ±ºanirodhag±min² paµipad±, seyyathida½– samm±diµµhi samm±sa½kappo, samm±v±c± samm± kammanto samm±±jivo, samm±v±y±mo samm±sati samm±sam±dhi.

“And what, monks, is consciousness? Monks, there are these six collectives of consciousness; consciousness of the eye, consciousness of the ear, consciousness of the nose, consciousness of the tongue, consciousness of the body and consciousness of the mind. This, monks, is called consciousness. With the arising of cognition of materiality is the arising of consciousness, with the extinction of cognition of materiality is the extinction of consciousness. Thus it is this Noble Eightfold Path that is the way leading to the extinction of consciousness as follows; Right view, Right Intention, Right Speech, Right Action, Right Livelihood, Right Exertion, Right Mindfulness and Right Development of Mind’.

“Ye hi keci, bhikkhave, samaº± v± br±hmaº± v± eva½ viññ±ºa½ abhiññ±ya, eva½ viññ±ºasamudaya½ abhiññ±ya, eva½ viññ±ºanirodha½ abhiññ±ya, eva½ viññ±ºanirodhag±mini½ paµipada½ abhiññ±ya viññ±ºassa nibbid±ya vir±g±ya nirodh±ya paµipann±, te suppaµipann±. Ye suppaµipann±, te imasmi½ dhammavinaye g±dhanti.

“And whoever, monks, of those Br±hmins and contemplatives who have empirically known consciousness thus; who have empirically known the origin of consciousness thus, who have empirically known the extinction of consciousness thus and have empirically known the way leading to the extinction of consciousness thus; are practicing toward disillusionment to consciousness, dispassion towards it and its extinction, such are practicing well. For whoever practices well there is a firm foundation in this Doctrine and Discipline.

“Ye ca kho keci, bhikkhave, samaº± v± br±hmaº± v± eva½ viññ±ºa½ abhiññ±ya, eva½ viññ±ºasamudaya½ abhiññ±ya, eva½ viññ±ºanirodha½ abhiññ±ya, eva½ viññ±ºanirodhag±mini½ paµipada½ abhiññ±ya viññ±ºassa nibbid± vir±g± nirodh± anup±d± vimutt±, te suvimutt±. Ye suvimutt±, te kevalino. Ye kevalino vaµµa½ tesa½ natthi paññ±pan±y±”ti. Catuttha½.

“And whoever, monks, of those Br±hmins and contemplatives who have empirically known consciousness thus; who have empirically known the origin of consciousness thus, who have empirically known the extinction of consciousness thus and have empirically known the way leading to the extinction of consciousness thus; with disillusionment to consciousness, dispassion towards it and its extinction are liberated through non-identification with it - such are well liberated. Whoever is well liberated is perfected. Of such Perfected Ones, a disclosure is not forthcoming.

~~~

[Khantijayo Bhikkhu]