“No, venerable sir. Why is that? Because if that skilled butcher or his apprentice were to kill a cow…and cut, sever, and carve all that away, even though he covers the cow again with that same hide and says: ‘This cow is joined to this hide just as it was before,’ that cow would still be disjoined from that hide.”
12. “Sisters, I have given this simile in order to convey a meaning. This is the meaning: ‘The inner mass of flesh’ is a term for the six internal bases. ‘The outer hide’ is a term for the six external bases. ‘The inner tendons, sinews, and ligaments’ is a term for delight and lust. ‘The sharp butcher’s knife’ is a term for noble wisdom—the noble wisdom that cuts, severs, and carves away the inner defilements, fetters, and bonds.
13. “Sisters, there are these seven enlightenment factors1321 through the development and cultivation of which a bhikkhu, by realising for himself with direct knowledge, here and now enters upon and abides in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints. What are the seven? Here, sisters, a bhikkhu develops the mindfulness enlightenment factor, which is supported by seclusion, dispassion, and cessation, and ripens in relinquishment. He develops the investigation-of-states enlightenment factor… the energy enlightenment factor…the rapture enlightenment factor…the tranquillity enlightenment factor…the concentration enlightenment factor…the equanimity enlightenment factor, which is supported by seclusion, dispassion, and cessation, and ripens in relinquishment. These are the seven enlightenment factors through the development and cultivation of which a bhikkhu, by realising for himself with direct knowledge, here and now enters upon and abides in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints.” [276]
14. When the venerable Nandaka had advised the bhikkhunīs thus, he dismissed them, saying: “Go, sisters, it is time.” Then the bhikkhunīs, having delighted and rejoiced in the venerable Nandaka’s words, rose from their seats, and after paying homage to the venerable Nandaka, departed keeping him on their right. They went to the Blessed One, and after paying homage to him, stood at one side. The Blessed One told them: “Go, sisters, it is time.” Then the bhikkhunīs paid homage to the Blessed One and departed keeping him on their right.
15. Soon after they had left, the Blessed One addressed the bhikkhus: “Bhikkhus, just as on the Uposatha day of the fourteenth people are not doubtful or perplexed as to whether the moon is incomplete or full, since then the moon is clearly incomplete, so too, those bhikkhunīs are satisfied with Nandaka’s teaching of the Dhamma, but their intention has not yet been fulfilled.”
16–26. Then the Blessed One addressed the venerable Nandaka: “Well then, Nandaka, tomorrow too you should advise those bhikkhunīs in exactly the same way.”
“Yes, venerable sir,” the venerable Nandaka replied. Then, the next morning, the venerable Nandaka dressed...(repeat verbatim §§4–14 above, as far as) [277]…Then the bhikkhunīs paid homage to the Blessed One and departed keeping him on their right.
27. Soon after they had left, the Blessed One addressed the bhikkhus: “Bhikkhus, just as on the Uposatha day of the fifteenth people are not doubtful or perplexed as to whether the moon is incomplete or full, since then the moon is clearly full, so too, those bhikkhunīs are satisfied with Nandaka’s teaching of the Dhamma and their intention has been fulfilled. Bhikkhus, even the least advanced of those five hundred bhikkhunīs is a stream-enterer, no longer subject to perdition, bound [for deliverance], headed for enlightenment.”1322
That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.
Cūḷarāhulovāda Sutta
The Shorter Discourse of
Advice to Rāhula
1. THUS HAVE I HEARD. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.1323
2. Then, while the Blessed One was alone in meditation, a thought arose in his mind thus: “The states that ripen in deliverance have ripened in Rāhula.1324 Suppose I were to lead him on further to the destruction of the taints.”
Then, when it was morning, the Blessed One dressed, and taking his bowl and outer robe, went into Sāvatthī for alms. When he had walked for alms in Sāvatthī and had returned from his almsround, after his meal he addressed the venerable Rāhula thus:
“Take your sitting cloth with you, Rāhula; let us go to the Blind Men’s Grove [278] to pass the day.”
“Yes, venerable sir,” the venerable Rāhula replied, and taking his sitting cloth with him, he followed close behind the Blessed One.
Now on that occasion many thousands of deities followed the Blessed One, thinking: “Today the Blessed One will lead the venerable Rāhula further to the destruction of the taints.”1325 Then the Blessed One went into the Blind Men’s Grove and sat down at the root of a certain tree on a seat made ready. And the venerable Rāhula paid homage to the Blessed One and sat down at one side. The Blessed One then said to the venerable Rāhula:
3. “Rāhula, what do you think? Is the eye permanent or impermanent?” —“Impermanent, venerable sir.”—“Is what is impermanent suffering or happiness?”—“Suffering, venerable sir.”—“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”—“No, venerable sir.”
“Rāhula, what do you think? Are forms…Is eye-consciousness …[279]…Is eye-contact…Is anything comprised within the feeling, perception, formations, and consciousness that arise with eye-contact as condition permanent or impermanent?”1326—“Impermanent, venerable sir.”—“Is what is impermanent suffering or happiness?”—“Suffering, venerable sir.”—“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”—“No, venerable sir.”
4–8. “Rāhula, what do you think? Is the ear permanent or impermanent?…Is the nose permanent or impermanent?…Is the tongue permanent or impermanent?…Is the body permanent or impermanent?…Is the mind permanent or impermanent?…Are mind-objects…Is mind-consciousness…Is mind-contact…Is anything comprised within the feeling, perception, formations, and consciousness that arise with mind-contact as condition permanent or impermanent?”—“Impermanent, venerable sir.”—“Is what is impermanent suffering or happiness?”—“Suffering, venerable sir.”—“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”—“No, venerable sir.”
9. “Seeing thus, Rāhula, a well-taught noble disciple becomes disenchanted with the eye, disenchanted with forms, disenchanted with eye-consciousness, disenchanted with eye-contact, and disenchanted with anything comprised within the feeling, perception, formations, and consciousness that arise with eye-contact as condition.
“He becomes disenchanted with the ear…He becomes disenchanted with the nose…He becomes disenchanted with the tongue…He becomes disenchanted with the body…He becomes disenchanted with the mind, disenchanted with mind-objects, disenchanted with mind-consciousness, disenchanted with mind-contact, [280] and disenchanted with anything comprised within the feeling, perception, formations, and consciousness that arise with mind-contact as condition.
10. “Being disenchanted, he becomes dispassionate. Through dispassion [his mind] is liberated. When it is liberated there comes the knowledge: ‘It is liberated.’ He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.’”
That is what the Blessed One said. The venerable Rāhula was satisfied and delighted in the Blessed One’s words. Now while this discourse was being spoken, through not clinging the venerable Rāhula’s mind was liberated from the taints. And in those many thousands of deities there arose the spotless immaculate vision of the Dhamma: “All that is subject to arising is subject to cessation.”1327
Chachakka Sutta
The Six Sets of Six
1. THUS HAVE I HEARD. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There he addressed the bhikkhus thus: “Bhikkhus.”—“Venerable sir,” they replied. The Blessed One said this:
2. “Bhikkhus, I shall teach you the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; I shall reveal a holy life that is utterly perfect and pure,1328 that is, the six sets of six. Listen and attend closely to what I shall say.”—“Yes, venerable sir,” the bhikkhus replied. The Blessed One said this:
(SYNOPSIS)
3. “The six internal bases should be understood. The six external bases should be understood. The six classes of consciousness should be understood. The six classes of contact should be understood. The six classes of feeling should be understood. The six classes of craving should be understood.
(ENUMERATION)
4. (i) “‘The six internal bases should be understood.’ So it was said. And with reference to what was this said? There are the eye-base, the ear-base, the nose-base, the tongue-base, the body-base, and the mind-base. So it was with reference to this that it was said: ‘The six internal bases should be understood.’ This is the first set of six. [281]
5. (ii) “‘The six external bases should be understood.’ So it was said. And with reference to what was this said? There are the form-base, the sound-base, the odour-base, the flavour-base, the tangible-base, and the mind-object-base. So it was with reference to this that it was said: ‘The six external bases should be understood. ’ This is the second set of six.
6. (iii) “‘The six classes of consciousness should be understood. ’ So it was said. And with reference to what was this said? Dependent on the eye and forms, eye-consciousness arises; dependent on the ear and sounds, ear-consciousness arises; dependent on the nose and odours, nose-consciousness arises; dependent on the tongue and flavours, tongue-consciousness arises; dependent on the body and tangibles, body-consciousness arises; dependent on the mind and mind-objects, mind-consciousness arises. So it was with reference to this that it was said: ‘The six classes of consciousness should be understood.’ This is the third set of six.
7. (iv) “‘The six classes of contact should be understood.’ So it was said. And with reference to what was this said? Dependent on the eye and forms, eye-consciousness arises; the meeting of the three is contact. Dependent on the ear and sounds, ear-consciousness arises; the meeting of the three is contact. Dependent on the nose and odours, nose-consciousness arises; the meeting of the three is contact. Dependent on the tongue and flavours, tongue-consciousness arises; the meeting of the three is contact. Dependent on the body and tangibles, body-consciousness arises; the meeting of the three is contact. Dependent on the mind and mind-objects, mind-consciousness arises; the meeting of the three is contact. So it was with reference to this that it was said: ‘The six classes of contact should be understood. ’ This is the fourth set of six.
8. (v) “‘The six classes of feeling should be understood.’ So it was said. And with reference to what was this said? Dependent on the eye and forms, eye-consciousness arises; the meeting of the three is contact; with contact as condition there is feeling. Dependent on the ear and sounds, ear-consciousness arises; the meeting of the three is contact; with contact as condition there is feeling. Dependent on the nose and odours, nose-consciousness arises; the meeting of the three is contact; with contact as condition there is feeling. Dependent on the tongue and flavours, tongue-consciousness arises; the meeting of the three is contact; with contact as condition there is feeling. Dependent on the body and tangibles, body-consciousness arises; the meeting of the three is contact; with contact as condition there is feeling. Dependent on the mind and mind-objects, mind-consciousness arises; the meeting of the three is contact; with contact as condition there is feeling. So it was with reference to this that it was said: ‘The six classes of feeling should be understood. ’ [282] This is the fifth set of six.
9. (vi) “‘The six classes of craving should be understood.’ So it was said. And with reference to what was this said? Dependent on the eye and forms, eye-consciousness arises; the meeting of the three is contact; with contact as condition there is feeling; with feeling as condition there is craving.1329 Dependent on the ear and sounds, ear-consciousness arises…with feeling as condition there is craving. Dependent on the nose and odours, nose-consciousness arises…with feeling as condition there is craving. Dependent on the tongue and flavours, tongue-consciousness arises…with feeling as condition there is craving. Dependent on the body and tangibles, body-consciousness arises…with feeling as condition there is craving. Dependent on the mind and mind-objects, mind-consciousness arises; the meeting of the three is contact; with contact as condition there is feeling; with feeling as condition there is craving. So it was with reference to this that it was said: ‘The six classes of craving should be understood.’ This is the sixth set of six.
(DEMONSTRATION OF NOT SELF)
10. (i) “If anyone says, ‘The eye is self,’ that is not tenable.1330 The rise and fall of the eye are discerned, and since its rise and fall are discerned, it would follow: ‘My self rises and falls.’ That is why it is not tenable for anyone to say, ‘The eye is self.’ Thus the eye is not self.1331
“If anyone says, ‘Forms are self’1332...That is why it is not tenable for anyone to say, ‘Forms are self.’ Thus the eye is not self, forms are not self.
“If anyone says, ‘Eye-consciousness is self’…That is why it is not tenable for anyone to say, ‘Eye-consciousness is self.’ Thus the eye is not self, forms are not self, eye-consciousness is not self.
“If anyone says, ‘Eye-contact is self’…That is why it is not tenable for anyone to say, ‘Eye-contact is self.’ Thus the eye is not self, forms are not self, eye-consciousness is not self, eye-contact is not self.
“If anyone says, ‘Feeling is self’ [283]…That is why it is not tenable for anyone to say, ‘Feeling is self.’ Thus the eye is not self, forms are not self, eye-consciousness is not self, eye-contact is not self, feeling is not self.
“If anyone says, ‘Craving is self’…That is why it is not tenable for anyone to say, ‘Craving is self.’ Thus the eye is not self, forms are not self, eye-consciousness is not self, eye-contact is not self, feeling is not self, craving is not self.
11. (ii) “If anyone says, ‘The ear is self,’ that is not tenable. The rise and fall of the ear are discerned, and since its rise and fall are discerned, it would follow: ‘My self rises and falls.’ That is why it is not tenable for anyone to say, ‘The ear is self.’ Thus the ear is not self.
“If anyone says, ‘Sounds are self,’…‘Ear-consciousness is self,’…‘Ear-contact is self,’…‘Feeling is self,’…‘Craving is self’… That is why it is not tenable for anyone to say, ‘Craving is self.’ Thus the ear is not self, sounds are not self, ear-consciousness is not self, ear-contact is not self, feeling is not self, craving is not self.
12. (iii) “If anyone says, ‘The nose is self,’ that is not tenable. The rise and fall of the nose are discerned, and since its rise and fall are discerned, it would follow: ‘My self rises and falls.’ That is why it is not tenable for anyone to say, ‘The nose is self.’ Thus the nose is not self.
“If anyone says, ‘Odours are self,’…‘Nose-consciousness is self,’ …‘Nose-contact is self,’…‘Feeling is self,’…‘Craving is self’…That is why it is not tenable for anyone to say, ‘Craving is self.’ Thus the nose is not self, odours are not self, nose-consciousness is not self, nose-contact is not self, feeling is not self, craving is not self.
13. (iv) “If anyone says, ‘The tongue is self,’ that is not tenable. The rise and fall of the tongue are discerned, and since its rise and fall are discerned, it would follow: ‘My self rises and falls.’ That is why it is not tenable for anyone to say, ‘The tongue is self.’ Thu
s the tongue is not self.
“If anyone says, ‘Flavours are self,’…‘Tongue-consciousness is self,’…‘Tongue-contact is self,’…‘Feeling is self,’…‘Craving is self’…That is why it is not tenable for anyone to say, ‘Craving is self.’ Thus the tongue is not self, flavours are not self, tongue-consciousness is not self, tongue-contact is not self, feeling is not self, craving is not self.
14. (v) “If anyone says, ‘The body is self,’ that is not tenable. The rise and fall of the body are discerned, and since its rise and fall are discerned, it would follow: ‘My self rises and falls.’ That is why it is not tenable for anyone to say, ‘The body is self.’ Thus the body is not self.
“If anyone says, ‘Tangibles are self,’…‘Body-consciousness is self,’…‘Body-contact is self,’…‘Feeling is self,’…‘Craving is self’…That is why it is not tenable for anyone to say, ‘Craving is self.’ Thus the body is not self, tangibles are not self, body-consciousness is not self, body-contact is not self, feeling is not self, craving is not self.
The Middle Length Discourses of the Buddha Page 124
