Dīgha Nikāya
The Longs Basket
Sutta 15
Mahā-Nidāna Suttantaṃ
The Great Downbinding
Translated from the Pāḷi
by
Michael M. Olds
[1][wrrn][pts][bodh][than]
{1} Here goes me hearing:
Once upon a time The Lucky Man, Kuru-land revisiting.
"The-Word-Is-My-Work — Pleasure's the Word"
is the name of a market-town of the Kurus.
There then Old Man Ānanda, drew near Bhagava,
drawing near Bhagava,
giving salutation,
he took a seat to one side.
Sitting to one side then
Old Man Ānanda said this to The Lucky Man:
"Miraculous Bhante,
supernatural Bhante!
So very deep, Bhante,
is this rebounding self-bindup,
and so very deep appearing.
And yet to me it seems
as clear as clear can be!"
[2][wrrn][pts][bodh][than]
{2} "Not thus, Ānanda,
should this be said!
Not thus, Ānanda,
should this be said!
Very deep, Ānanda,
is this rebounding self-bindup,
and very deep does it appear.
It is, Ānanda,
because of not awakening to,
not penetrating this thing,
that this age of excrudescence-covered
chord-bound birth,
this bull-rush-and-tule-grass
run-around way of living
rolls on to painful ruination.
[3][wrrn][pts][bodh][than]
{3} [1] 'Is there here that which rebounds[1] in aging and death?'
This being asked, Ānanda,
'There is'
should be the reply.
'What rebounds in aging and death?'
This being asked,
'Birth rebounds in aging and death'
should be the reply.
[2] 'Is there here that which rebounds in birth?'
This being asked, Ānanda,
'There is'
should be the reply.
'What rebounds in birth?'
This being asked,
'Becoming rebounds in birth'
should be the reply.
[3] 'Is there here that which rebounds in becoming?'
This being asked, Ānanda,
'There is'
should be the reply.
'What rebounds in becoming?'
This being asked,
'Bind-ups[2] rebound as becoming'
should be the reply.
[4] 'Is there here that which rebounds in bind-ups?'
This being asked, Ānanda,
'There is'
should be the reply.
'What rebounds in bind-ups?'
This being asked,
'Thirst rebounds in bind-ups'
should be the reply.
[5] 'Is there here that which rebounds in thirst?
This being asked, Ānanda,
'There is'
should be the reply.
'What rebounds in thirst?'
This being asked,
'Sense-experience rebounds in thirst'
should be the reply.
[6] 'Is there here that which rebounds in sense-experience?
This being asked, Ānanda,
'There is'
should be the reply.
'What rebounds in sense-experience?'
This being asked,
'Touch rebounds in sense-experience'
should be the reply.
[7] 'Is there here that which rebounds in touch/(contact)?'
This being asked, Ānanda,
'There is'
should be the reply.
'What rebounds in touch/(contact)?'
This being asked,
'Named-form rebounds in touch/(contact)'
should be the reply.
[8] 'Is there here that which rebounds in named-form?'
This being asked, Ānanda,
'There is'
should be the reply.
'What rebounds in named-form?'
This being asked,
'Re-knowing-knowledge rebounds in named-form.'
should be the reply.
[9] 'Is there here that which rebounds in re-knowing-knowing-knowledge?'
This being asked, Ānanda,
'There is'
should be the reply.
'What rebounds in re-knowing-knowing-knowledge?'
This being asked,
'Named-form rebounds in re-knowing-knowing-knowledge'
should be the reply.
{4} Thus named-form rebounds in re-knowing-knowing-knowledge,
re-knowing-knowing-knowledge rebounds in named-form,
named-form rebounds in touch/(contact),
touch/(contact) rebounds in sense-experience,
sense-experience rebounds in thirst,
thirst rebounds in bind-ups,
bind-ups rebounds in becoming,
becoming rebounds in birth,
birth rebounds in aging and death,
grief and lamentation,
pain and misery
and despair.
Thus is that which give rise to this whole heap of pain.
[4][wrrn][pts][bodh][than]
{5} [1] 'Birth rebounds in aging and death.'
This is what I have said.
And this, Ānanda, is how to understand the scope of
'Birth rebounds in aging and death':
If, Ānanda, there were no being born at all
of any sort,
by any being of any sort,
whatever,
however;
that is:
of gods to godhood,
spirits to spirithood,
daemons to daemonhood,
beings to beinghood,
man to manhood,
quadrupeds to quadrupedhood,
of birds to birdhood,
snakes to snakehood —
if there were no being born by any being of thus and such a sort at all —
with the non-existence of all birth,
with the eradication of birth,
could there then be any re-knowing-knowing-knowledge of aging and death?"
"Such could not be, Bhante."
"Therefore here, Ānanda,
just this is the driving force,
just this is the downbinding,
just this is the self-binding-up of aging and death,
that is to say: birth.
[5][wrrn][pts][bodh][than]
{6} [2] 'Becoming rebounds in birth.'
This is what I have said.
And this, Ānanda, is how to understand the scope of
'Becoming rebounds in birth':
If, Ānanda, there were no becoming at all
of any sort,
by any being of any sort,
whatever,
however;
that is:
sensate becoming,
becoming in forms,
becoming without form —
with the non-becoming of all becoming,
with the eradication of becoming,
could there then be any re-knowing-knowing-knowledge of birth?"
"Such could not be, Bhante."
"Therefore here, Ānanda,
just this is the driving force,
just this is the downbinding,
just this is the self-binding-up of birth,
that is to say: becoming.
[6][wrrn][pts][bodh][than]
{7} [3] 'Bindups rebound in becoming.'
This is what I have said.
And this, Ānanda, is how to understand the scope of
'Bindups rebound in becoming.':
If, Ānanda, there were no binding up at all
of any sort
by any being of any sort,
whatever,
however;
that is:
the bind-up to sense experience,
the bind-up to points of view,
the bind-up to ethical conduct, rites and rituals,
the bind-up to self-experience —
with the non-existence of all bind-ups,
with the eradication of bind-ups,
could there then be any re-knowing-knowing-knowledge of becoming?"
"Such could not be, Bhante."
"Therefore here, Ānanda,
just this is the driving force,
just this is the downbinding,
just this is the self-binding-up of becoming,
that is to say: bind-ups.
[7][wrrn][pts][bodh][than]
{8} [4] 'Thirst rebounds in bindups.'
This is what I have said.
And this, Ānanda, is how to understand the scope of
'Thirst rebounds in bindups':
If, Ānanda, there were no thirst at all
of any sort
by any being of any sort,
whatever,
however;
that is:
thirst for forms,
thirst for sounds,
thirst for scents,
thirst for tastes,
thirst for touch/(contact),
thirst for knowledge,
with the non-existence of all thirst,
with the eradication of thirst,
could there then be any re-knowing-knowing-knowledge of bindups?"
"Such could not be, Bhante."
"Therefore here, Ānanda,
just this is the driving force,
just this is the downbinding,
just this is the self-binding-up of bindups,
that is to say: thirst.
[8][wrrn][pts][bodh][than]
{9} [5] 'Sense-experience rebounds in thirst.'
This is what I have said.
And this, Ānanda, is how to understand the scope of
'Sense-experience rebounds in thirst':
If, Ānanda, there were no sense-experience at all
of any sort
by any being of any sort,
whatever,
however;
that is:
eye-touch/(contact) sense-experience,
ear-touch/(contact) sense-experience,
nose-touch/(contact) sense-experience,
tongue-touch/(contact) sense-experience,
body-touch/(contact) sense-experience,
mind-touch/(contact) sense-experience,
with the non-existence of all sense-experience,
with the eradication of sense-experience,
could there then be any re-knowing-knowing-knowledge of thirst?"
"Such could not be, Bhante."
"Therefore here, Ānanda,
just this is the driving force,
just this is the downbinding,
just this is the self-binding-up of thirst,
that is to say: sense-experience.
[9][pts][bodh][than]
{10} Thus it is too, Ānanda, that sense-experience rebounds in thirst,
[5.1] thirst rebounds in questing,
[5.2] questing rebounds in gain,
[5.3] gain rebounds in scheming,
[5.4] scheming rebounds in desirous wishes,
[5.5] desirous wishing rebounds in attachment,
[5.6] attachment rebounds in acquisition,
[5.7] acquisition rebounds in envy,
[5.8] envy rebounds in guarding,
and
[5.9] making-guard-over rebounds in using the stick,
using the sword,
fights,
disputes,
retort,
contention,
slander,
betrayal,
and the coming to be of many another bad unskillful thing.
[10][pts][bodh][than]
{11} [5.9] 'Making-guard-over rebounds in using the stick,
using the sword,
fights,
disputes,
retort,
contention,
slander,
betrayal,
and the coming to be of many another bad unskillful thing.'
This is what I have said.
And this, Ānanda, is how to understand the scope of
'Making-guard-over rebounds in using the stick,
using the sword,
fights,
disputes,
retort,
contention,
slander,
betrayal,
and the coming to be of many another bad unskillful thing.'
If, Ānanda, there were no making-guard-over at all
of any sort
by any being of any sort,
whatever,
however;
with the non-existence of all making-guard-over,
with the eradication of making-guard-over,
could there then be any re-knowing-knowing-knowledge of using the stick,
using the sword,
fights,
disputes,
retort,
contention,
slander,
betrayal,
and the coming to be of many another bad unskillful thing?"
"Such could not be, Bhante."
"Therefore here, Ānanda,
just this is the driving force,
just this is the downbinding,
just this is the self-binding-up of using the stick,
using the sword,
fights,
disputes,
retort,
contention,
slander,
betrayal,
and the coming to be of many another bad unskillful thing,
that is to say: making-guard-over.
[11][pts][bodh][than]
{12} [5.8] 'Envy rebounds in guarding.'
This is what I have said.
And this, Ānanda, is how to understand the scope of
'Envy rebounds in guarding.'
If, Ānanda, there were no envy at all
of any sort
by any being of any sort,
whatever,
however;
with the non-existence of all envy,
with the eradication of envy,
could there then be any re-knowing-knowing-knowledge of guarding?"
"Such could not be, Bhante."
"Therefore here, Ānanda,
just this is the driving force,
just this is the downbinding,
just this is the self-binding-up of guarding,
that is to say: envy.
[12][pts][bodh][than]
{13} [5.7] 'Acquisition rebounds in envy.'
This is what I have said.
And this, Ānanda, is how to understand the scope of
'Acquisition rebounds in envy.'
If, Ānanda, there were no acquisition at all
of any sort
by any being of any sort,
whatever,
however;
with the non-existence of all acquisition,
with the eradication of acquisition,
could there then be any re-knowing-knowing-knowledge of envy?"
"Such could not be, Bhante."
"Therefore here, Ānanda,
just this is the driving force,
just this is the downbinding,
just this is the self-binding-up of envy,
that is to say: acquisition.
[13][pts][bodh][than]
{14} [5.6] 'Attachment rebounds in acquisition.'
This is what I have said.
And this, Ānanda, is how to understand the scope of
'Attachment rebounds in acquisition.'
If, Ānanda, there were no attachment at all
of any sort
by any being of any sort,
whatever,
however;
with the non-existence of all attachment,
with the eradication of attachment,
could there then be any re-knowing-knowing-knowledge of acquisition?"
"Such could not be, Bhante."
"Therefore here, Ānanda,
just this is the driving force,
just this is the downbinding,
just this is the self-binding-up of acquisition,
that is to say: attachment.
[14][pts][bodh][than]
{15} [5.5] 'Desirous wishing rebounds in attachment.'
This is what I have said.
And this, Ānanda, is how to understand the scope of
'Desirous wishing rebounds in attachment.'
If, Ānanda, there were no desirous wishing at all
of any sort
by any being of any sort,
whatever,
however;
with the non-existence of all desirous wishing,
with the eradication of desirous wishing,
could there then be any re-knowing-knowing-knowledge of attachment?"
"Such could not be, Bhante."
"Therefore here, Ānanda,
just this is the driving force,
just this is the downbinding,
just this is the self-binding-up of attachment,
that is to say: desirous wishing.
[15][pts][bodh][than]
{16} [5.4] 'Scheming rebounds in desirous wishes.'
This is what I have said.
And this, Ānanda, is how to understand the scope of
'Scheming rebounds in desirous wishes.'
If, Ānanda, there were no scheming at all
of any sort
by any being of any sort,
whatever,
however;
with the non-existence of all scheming,
with the eradication of scheming,
could there then be any re-knowing-knowing-knowledge of desirous wishes?"
"Such could not be, Bhante."
"Therefore here, Ānanda,
just this is the driving force,
just this is the downbinding,
just this is the self-binding-up of desirous wishes,
that is to say: scheming.
[16][pts][bodh][than]
{17} [5.3] 'Gain rebounds in scheming.'
This is what I have said.
And this, Ānanda, is how to understand the scope of
'Gain rebounds in scheming.'
If, Ānanda, there were no gain at all
of any sort
by any being of any sort,
whatever,
however;
with the non-existence of all gain,
with the eradication of gain,
could there then be any re-knowing-knowing-knowledge of scheming?"
"Such could not be, Bhante."
"Therefore here, Ānanda,
just this is the driving force,
just this is the downbinding,
just this is the self-binding-up of scheming,
that is to say: gain.
[17][pts][bodh][than]
{18} [5.2] 'Questing rebounds in gain.'
This is what I have said.
And this, Ānanda, is how to understand the scope of
'Questing rebounds in gain.'
If, Ānanda, there were no questing at all
of any sort
by any being of any sort,
whatever,
however;
with the non-existence of all questing,
with the eradication of questing,
could there then be any re-knowing-knowing-knowledge of gain?"
"Such could not be, Bhante."
"Therefore here, Ānanda,
just this is the driving force,
just this is the downbinding,
just this is the self-binding-up of gain,
that is to say: questing.
[18][pts][bodh][than]
{19} [5.1] 'Thirst rebounds in questing.'
This is what I have said.
And this, Ānanda, is how to understand the scope of
'Thirst rebounds in questing.'
If, Ānanda, there were no thirst at all
of any sort
by any being of any sort,
whatever,
however;
with the non-existence of all thirst,
with the eradication of thirst,
could there then be any re-knowing-knowing-knowledge of questing?"
"Such could not be, Bhante."
"Therefore here, Ānanda,
just this is the driving force,
just this is the downbinding,
just this is the self-binding-up of questing,
that is to say: thirst.
[19][wrrn][pts][bodh][than]
{20} [6] 'Touch rebounds in sense-experience.'
This is what I have said.
And this, Ānanda, is how to understand the scope of
'Touch rebounds in sense-experience':
If, Ānanda, there were no touch/(contact) at all
of any sort
by any being of any sort,
whatever,
however;
that is:
eye-self-touch/(contact),
ear-self-touch/(contact),
nose-self-touch/(contact),
tongue-self-touch/(contact),
body-self-touch/(contact),
mind-self-touch/(contact),
with the non-existence of all touch/(contact),
with the eradication of touch/(contact),
could there then be any re-knowing-knowing-knowledge of sense-experience?"
"Such could not be, Bhante."
"Therefore here, Ānanda,
just this is the driving force,
just this is the downbinding,
just this is the self-binding-up of sense-experience,
that is to say: touch/(contact).
[20][wrrn][pts][bodh][than]
{21} [7] 'Named-form rebounds in touch/(contact).'
This is what I have said.
And this, Ānanda, is how to understand the scope of
'Named-form rebounds in touch/(contact)':
If, Ānanda, those makings,
those characteristics,
those signs,
by which a named thing is known —
if those makings,
those characteristics,
those signs,
had no being,
could there then be any re-knowing-knowing-knowledge of identification-touch/(contact) with a formed thing?"
"Such could not be, Bhante."
"If, Ānanda, those makings,
those characteristics,
those signs,
by which a formed thing is known —
if those makings,
those characteristics,
those signs,
had no being,
could there then be any re-knowing-knowing-knowledge of resistance-touch/(contact) with a named thing?"
"Such could not be, Bhante."
"If, Ānanda, those makings,
those characteristics,
those signs,
by which are known the formed thing and the named thing —
if those makings,
those characteristics,
those signs,
had no being,
could there then be any re-knowing-knowing-knowledge of either identification-touch/(contact) or resistance-touch/(contact)?"
"Such could not be, Bhante."
"If, Ānanda, those makings,
those characteristics,
those signs,
by which are known the formed thing and the named thing —
if those makings,
those characteristics,
those signs,
had no being,
could there then be any re-knowing-knowing-knowledge of touch/(contact)?"
"Such could not be, Bhante."
"Therefore here, Ānanda,
just this is the driving force,
just this is the downbinding,
just this is the self-binding-up of touch/(contact),
that is to say: named-form.
[21][wrrn][pts][bodh][than]
{22} [8] 'Re-knowing-knowledge rebounds in named-form.'
This is what I have said.
And this, Ānanda, is how to understand the scope of
'Re-knowing-knowledge rebounds in named-form':
If, Ānanda, re-knowing-knowing-knowledge were not to enter the mother's womb,
could named-form develop itself there?"
"Such could not be, Bhante."
"If, Ānanda, re-knowing-knowing-knowledge
having entered the mother's womb,
were to be revoked from there
could named-form develop there
in such and such a way
so as to arrive at birth?"
"Such could not be, Bhante."
"If, Ānanda, re-knowing-knowing-knowledge
in some little boy or girl
were to be revoked from there
could there be shown the development,
growth,
flowering of their named-forms?"
"Such could not be, Bhante."
"Therefore here, Ānanda,
just this is the driving force,
just this is the downbinding,
just this is the self-binding-up of named-form,
that is to say: re-knowing-knowing-knowledge.
[22][wrrn][pts][bodh][than]
{23} [9] 'Named-form rebounds in re-knowing-knowing-knowledge.'
This is what I have said.
And this, Ānanda, is how to understand the scope of
'Named-form rebounds in re-knowing-knowing-knowledge':
If, Ānanda, re-knowing-knowing-knowledge were not to gain named-form,
could there then be any re-knowing-knowing-knowledge of birth,
aging and death,
the coming to be and development of pain?"
"Such could not be, Bhante."
"Therefore here, Ānanda,
just this is the driving force,
just this is the downbinding,
just this is the self-binding-up of re-knowing-knowing-knowledge,
that is to say: named-form.
{24} To this extent only, Ānanda,
is there birth,
aging,
death,
disappearance and reappearance —
to this extent is there verbal expression —
to this extent is there getting to the root —
to this extent is there knowing —
to this extent is there scope
for discriminating and drawing distinctions —
to this extent is there this run'n-round
showing up as some sort of being 'this'
at some place of being 'at' —
that is to say:
only just as far as named-form with re-knowing-knowing-knowledge."
§
[23][wrrn][pts][bodh][than]
{25} "And in what ways, Ānanda,
is there discrimination and drawing distinctions
concerning self?
[1] Holding, Ānanda,
that the self is material and circumscribed,
saying:
'My self is material and circumscribed,'
there is discrimination and drawing distinction.
[2] Holding, Ānanda,
that the self is material and unending,
saying:
'My self is material and unending,'
there is discrimination and drawing distinction.
[3] Holding, Ānanda,
that the self is immaterial and circumscribed,
saying:
'My self is immaterial and circumscribed,'
there is discrimination and drawing distinction.
[4] Holding, Ānanda,
that the self is immaterial and unending,
saying:
'My self is immaterial and unending,'
there is discrimination and drawing distinction.
[24][pts][bodh][than]
{26} [1] Whoever, Ānanda,
discriminating and distinguishing the self
as material and circumscribed,
either discriminates and distinguishes the self
as material and circumscribed in the present,
or discriminates and distinguishes the self
as becoming material and circumscribed,
saying:
'Although it is not thus it will be thus in time.'
This is sufficient to describe
the 'material and circumscribed' point of view.
[2] Whoever, Ānanda,
discriminating and distinguishing the self
as material and unending,
either discriminates and distinguishes the self
as material and unending in the present,
or discriminates and distinguishes the self
as becoming material and unending,
saying:
'Although it is not thus it will be thus in time.'
This is sufficient to describe
the 'material and unending' point of view.
[3] Whoever, Ānanda,
discriminating and distinguishing the self
as immaterial and circumscribed,
either discriminates and distinguishes the self
as immaterial and circumscribed in the present,
or discriminates and distinguishes the self
as becoming immaterial and circumscribed,
saying:
'Although it is not thus it will be thus in time.'
This is sufficient to describe
the 'immaterial and circumscribed' point of view.
[4] Whoever, Ānanda,
discriminating and distinguishing the self
as immaterial and unending,
either discriminates and distinguishes the self
as immaterial and unending in the present,
or discriminates and distinguishes the self
as becoming immaterial and unending,
saying:
'Although it is not thus it will be thus in time.'
This is sufficient to describe
the 'material and unending' point of view.
'Nuf-said with regard to those
who discriminate and draw distinctions
with regard to self.
[25][pts][bodh][than]
{27} And in what ways, Ānanda,
is there no discrimination and drawing distinctions
concerning self?
[1] Not holding, Ānanda,
that the self is material and circumscribed,
saying:
'My self is material and circumscribed,'
there is no discrimination and no drawing distinction.
[2] Not holding, Ānanda,
that the self is material and unending,
saying:
'My self is material and unending,'
there is no discrimination and no drawing distinction.
[3] Not holding, Ānanda,
that the self is immaterial and circumscribed,
saying:
'My self is immaterial and circumscribed,'
there is no discrimination and no drawing distinction.
[4] Not holding, Ānanda,
that the self is immaterial and unending,
saying:
'My self is immaterial and unending,'
there is no discrimination and no drawing distinction.
[26][pts][bodh][than]
{28} [1] Whoever, Ānanda,
not discriminating and not distinguishing the self
as material and circumscribed,
neither discriminates and distinguishes the self
as material and circumscribed in the present,
nor discriminates and distinguishes the self
as becoming material and circumscribed,
saying:
'Although it is not thus it will be thus in time.'
This is sufficient to describe
the non-holding
of the 'material and circumscribed' point of view.
[2] Whoever, Ānanda,
not discriminating and distinguishing the self
as material and unending,
neither discriminates and distinguishes the self
as material and unending in the present,
nor discriminates and distinguishes the self
as becoming material and unending,
saying:
'Although it is not thus it will be thus in time.'
This is sufficient to describe
the non-holding
of the 'material and unending' point of view.
[3] Whoever, Ānanda,
not discriminating and distinguishing the self
as immaterial and circumscribed,
neither discriminates and distinguishes the self
as immaterial and circumscribed in the present,
nor discriminates and distinguishes the self
as becoming immaterial and circumscribed,
saying:
'Although it is not thus it will be thus in time.'
This is sufficient to describe
the non-holding
of the 'immaterial and circumscribed' point of view.
[4] Whoever, Ānanda,
not discriminating and distinguishing the self
as immaterial and unending,
neither discriminates and distinguishes the self
as immaterial and unending in the present,
nor discriminates and distinguishes the self
as becoming immaterial and unending,
saying:
'Although it is not thus it will be thus in time.'
This is sufficient to describe
the non-holding
of the 'material and unending' point of view.
And that's 'nuf-said
with regard to those who do not discriminate and draw distinctions
with regard to self.
[27][pts][bodh][than]
{29} And what is it, Ānanda,
that is perceived and regarded in mind
as self?
Sense experience, Ānanda,
is perceived and regarded in mind
as self,
saying:
[1] 'Sense experience is my self,'
or
[2] 'Sense experience is not my self,
my self is without sense experience,'
Thus the self is perceived and regarded in mind.
Saying:
[3] 'Sense experience is not my self
and my self is not without sense experience,
my self experiences the phenomena of sense experience,'
thus, Ānanda, the self is perceived and regarded in mind.
[28][wrrn][pts][bodh][than]
{30} In the case, Ānanda, of one who says:
[1] 'Sense experience is my self,'
one should say:
'Three, friend, are the sense experiences:
pleasant sense experience;
unpleasant sense experience;
sense experience that is neither-unpleasant-nor-pleasant.
Of these three sense experiences,
which is it that is the self of you?'
At sucha time, Ānanda,
as a pleasant sense experience is experienced,
there is no experience of unpleasant sense experience,
no experience of sense experience which is not-unpleasant-but-not-pleasant;
at that time only pleasant sense experience is experienced.
At sucha time, Ānanda,
as an unpleasant sense experience is experienced,
there is no experience of pleasant sense experience,
no experience of sense experience which is not-unpleasant-but-not-pleasant;
at that time only unpleasant sense experience is experienced.
At sucha time, Ānanda,
as sense experience that is not-unpleasant-but-not-pleasant is experienced,
there is no experience of pleasant sense experience,
no experience of sense experience which is unpleasant;
at that time only sense experience that is not-unpleasant-but-not-pleasant is experienced.
[29][wrrn][pts][bodh][than]
{31} Now, Ānanda,
pleasure is a sensation which is inconstant,
own-made,
appearing by way of rebounds,
a passing thing,
an aging thing,
a fading thing,
an ending thing;
pain is a sensation which is inconsistent,
own-made,
appearing by way of rebounds,
a passing thing,
an aging thing,
a fading thing,
an ending thing;
the not-unpleasant-but-not-pleasant is a sensation which is inconsistent,
own-made,
appearing by way of rebounds,
a passing thing,
an aging thing,
a fading thing,
an ending thing.
He who holds, Ānanda,
that the experience of pleasant sensation is the self,
stating:
'This is the self of me;'
at the ending of that pleasant sensation
must also hold that:
'The self of me has gone.'
He who holds, Ānanda,
that the experience of unpleasant sensation is the self,
stating:
'This is the self of me;'
at the ending of that unpleasant sensation
must also hold that:
'The self of me has gone.'
He who holds, Ānanda,
that the experience of sensation
that is not-unpleasant-but-not-pleasant is the self,
stating:
'This is the self of me;'
at the ending of that sensation
that is not-unpleasant-but-not-pleasant
must also hold that:
'The self of me has gone.'
Thus to hold that
'Sense experience is my self,'
is to perceive and regard the self
even in the here and now as inconstant,
subject to pain and pleasure,
a thing that comes and goes.
Such being so, Ānanda,
holding the view that
'Sense experience is my self'
is not recommended.
[30][wrrn][pts][bodh][than]
{32} In the case, Ānanda, of one who says:
[2] 'Sense experience is not my self,
my self is without sense experience,'
one should say:
'In the case, friend,
where there was no sense experience at all,
could one say:
'This is me?'
Answering properly,
'Such could not be, Bhante,'
would be the reply.
Such being so, Ānanda,
holding the view that
'Sense experience is not my self,
my self is without sense experience'
is not recommended.
[31][wrrn][pts][bodh][than]
{33} In the case, Ānanda, of one who says:
[3] 'Sense experience is not my self
and my self is not without sense experience,
my self experiences the phenomena of sense experience,'
one should say:
'If sense experience of every kind
were to become completely ended,
were all sense experience to not be;
with the end of sense experience
would it be possible to point to and say:
'I am this,'?
Answering properly,
'Such could not be, Bhante,'
would be the reply.
Such being so, Ānanda,
holding the view that
'Sense experience is not my self
and my self is not without sense experience,
my self experiences the phenomena of sense experience,'
is not recommended.
[32][wrrn][pts][bodh][than]
{34} From that time when, Ānanda,
a Beggar does not perceive the self
as sense experience;
or does not perceive the self
as without sense experience;
or does not perceive the self
as not sense experience but not without sense experience —
experiencing the phenomena of sense experience;
thus not perceiving,
there is nothing in the world
with which he is involved;
not involved
he is untroubled;
untroubled
he has thoroughly unbound himself,
and he knows:
'Left behind is birth,
lived is the best of lives,
done is duty's doing,
no further it'n'n'at'n for me!'
{35} To a Beggar thus freed in mind, Ānanda, saying:
'The That-that's-got-that exists after death;'
such a view would not appear too brilliant;
'The That-that's-got-that does not exist after death;'
such a view would not appear too brilliant;
'The That-that's-got-that neither exists nor does not exist after death;'
such a view would not appear too brilliant;
'The That-that's-got-that both exists and does not exist after death;'
such a view would not appear too brilliant.
How come?
Because, Ānanda,
as far as description
and the scope of description;
as far as getting to the root
and the scope of getting to the root;
as far as delineation
and the scope of delineation;
as far as wisdom
and range of wisdom;
as far as the rolling of this rolling-on,
this Beggar has seen with higher-knowledge.
{36} And to hold the view that
that beggar with higher knowledge
does not know and see
would not appear too brilliant.
§
[33][pts][bodh][than]
{37} There are, Ānanda, seven stands for re-knowing-knowing-knowledge:
and two realms.
What seven?
[1] There are beings, Ānanda,
diverse in body,
diverse in perception
suchas man,
some gods
and some on the path to ruin.
This is the first stand for re-knowing-knowing-knowledge.
[2] There are beings, Ānanda,
diverse in body,
similar in perception,
such as the gods who first turn up in the Brahmā group.
This is the second stand for re-knowing-knowing-knowledge.
[3] There are beings, Ānanda,
similar in body,
diverse in perception,
suchas the gods of the Abhassara.
This is the third stand for re-knowing-knowing-knowledge.
[4] There are beings, Ānanda,
similar in body
and similar in perception,
such as the gods of the Subhakiṇhā.
This is the fourth stand for re-knowing-knowing-knowledge.
[5] There are beings, Ānanda that,
passing past all perception of forms,
leaving behind perception of reaction,
averting the mind from perception of diversity,
thinking 'Unending is space,'
experience the Realm of Space.
This is the fifth stand for re-knowing-knowing-knowledge.
[6] There are beings, Ānanda that,
wholly passing past the Realm of Space,
thinking "Unending is re-knowing-knowing-knowledge,'
experience the Realm of re-knowing-knowing-knowledge.
This is the sixth stand for re-knowing-knowing-knowledge.
[7] There are beings, Ānanda that,
wholly passing past the Realm of re-knowing-knowing-knowledge,
thinking 'There is nothing,'
experience the Realm Where There are No Things To Be Had There.
This is the seventh stand for re-knowing-knowing-knowledge.
These are the seven stands for re-knowing-knowing-knowledge.
And there is
[1] the Realm of Non-percepience
and there is
[2] the Realm of Neither-Perception-nor-Non-Perception.
These are the two realms.
[34][pts][bodh][than]
{38} [1] Now, Ānanda,
with regard to the first stand for re-knowing-knowing-knowledge
wherein are beings diverse in body,
diverse in perception
suchas man,
some gods
and some on the path to ruin;
understanding such, Ānanda,
understanding its coming to be;
understanding its passing away;
understanding its gratifications;
understanding its dangers,
would it be bright of one
to become overjoyed with such?"
"Such could not be, Bhante."
[2] "And again, Ānanda,
with regard to the second stand for re-knowing-knowing-knowledge
wherein are beings diverse in body,
similar in perception,
such as the gods who first turn up in the Brahmā group;
understanding such, Ānanda,
understanding its coming to be;
understanding its passing away;
understanding its gratifications;
understanding its dangers,
would it be bright of one
to become overjoyed with such?"
"Such could not be, Bhante."
[3] "And again, Ānanda,
with regard to the third stand for re-knowing-knowing-knowledge
wherein are beings similar in body,
diverse in perception,
suchas the gods of the Abhassara;
understanding such, Ānanda,
understanding its coming to be;
understanding its passing away;
understanding its gratifications;
understanding its dangers,
would it be bright of one
to become overjoyed with such?"
"Such could not be, Bhante."
[4] "And again, Ānanda,
with regard to the fourth stand for re-knowing-knowing-knowledge
wherein are beings similar in body
and similar in perception,
such as the gods of the Subhakiṇhā;
understanding such, Ānanda,
understanding its coming to be;
understanding its passing away;
understanding its gratifications;
understanding its dangers,
would it be bright of one
to become overjoyed with such?"
"Such could not be, Bhante."
[5] "And again, Ānanda,
with regard to the fifth stand for re-knowing-knowing-knowledge
wherein are beings passing past all perception of form,
leaving behind perception of reaction,
averting the mind from perception of diversity,
thinking 'Unending is space,'
experience the Realm of Space;
understanding such, Ānanda,
understanding its coming to be;
understanding its passing away;
understanding its gratifications;
understanding its dangers,
would it be bright of one
to become overjoyed with such?"
"Such could not be, Bhante."
[6] "And again, Ānanda,
with regard to the sixth stand for re-knowing-knowing-knowledge
wherein are beings wholly passing past the Realm of Space,
thinking "Unending is re-knowing-knowing-knowledge,'
experience the Realm of re-knowing-knowing-knowledge;
understanding such, Ānanda,
understanding its coming to be;
understanding its passing away;
understanding its gratifications;
understanding its dangers,
would it be bright of one
to become overjoyed with such?"
"Such could not be, Bhante."
[7] "And again, Ānanda,
with regard to the seventh stand for re-knowing-knowing-knowledge
wherein are beings wholly passing past the Realm of re-knowing-knowing-knowledge,
thinking 'There is nothing,'
experience the Realm Where There is No Thing To Be Had There;
understanding such, Ānanda,
understanding its coming to be;
understanding its passing away;
understanding its gratifications;
understanding its dangers,
would it be bright of one
to become overjoyed with such?"
"Such could not be, Bhante."
"And again, Ānanda,
with regard to the [1] Realm of Non-percepience
and the [2] Realm of Neither-Perception-nor-Non-Perception;
understanding such, Ānanda,
understanding its coming to be;
understanding its passing away;
understanding its gratifications;
understanding its dangers,
would it be bright of one
to become overjoyed with such?"
"Such could not be, Bhante."
"In so far, Ānanda, as a Beggar,
with regard to the seven stands for re-knowing-knowing-knowledge
and the two realms,
their coming to be,
their passing away,
their gratifications,
their dangers,
freed from such,
such a being,
so freed,
so knowing,
attained to freedom,
I say of such,
such a Beggar is wisdom-freed.
§
[35][pts][bodh][than]
{39} There are, Ānanda,
these eight releases.
What eight?
[1] In form, seeing form.
This is the first release.
[2] Perceiving internal formlessness one sees external form.
This is the second release.
[3] Thinking this is "The good!"
he intends to get that.
This is the third release.
[4] Elevating himself above
all perceptions of form,
allowing perceptions of resistance to settle down,
not scrutinizing perceptions of diversity,
thinking:
'Un-ending is space.'
he enters into
and makes a habitat of
the Space-dimension.
This is the fourth release.
[5] Elevating himself completely above
the Space-dimension,
thinking:
'Un-ending is re-knowing-knowing-knowledge.'
he enters into
and makes a habitat of
the re-knowing-knowing-knowledge-dimension.
This is the fifth release.
[6] Elevating himself completely above
the re-knowing-knowing-knowledge-dimension,
thinking:
'There are no things to be had there.'
he enters into
and makes a habitat of
the No-things-to-be-had-there dimension.
This is the sixth release.
[7] Elevating himself completely above
the No-things-to-be-had-there-dimension
he enters into
and makes a habitat of
the dimension of Neither-perception-nor-non-perception.
This is the seventh release.
[8] Elevating himself completely above
the dimension of Neither-perception-nor-non-perception,
he enters into
and makes a habitat of
the realm of Sense-experience-perception-ending.
This is the eighth release.
[36][pts][bodh][than]
{40} When, Ānanda,
a Beggar can attain these eight releases
in progressive order,
can attain them in retrogressive order,
can attain them in progressive and retrogressive order,
can attain them,
entering as he wishes,
emerging as he wishes,
whenever,
however
and for as long as he wishes,
and when,
having destroyed the corrupting influences,
with uncorrupted mental freedom
freed by wisdom in this seen thing
by his own super-knowledge of the truth,
having entered into and making a habitat of that,
I say of such a Bhikkhu
that he is both-ways freed,
and of those that are both-ways freed
I say there is none greater
nor more bountiful than this."
This is what the Bhagava said,
and the elder Ānanda was greatly pleased thereat.
[1] Ida-p-paccayā. Here-percuss, result, rebound. Bhk. Thanissaro's: 'demonstrable requisite condition' is also good. The way I was taught this is helpful. Think of what it is that is required in order to make a cup of tea. Tea, water, a cup, heat to heat the water, a teapot, a teakettle, the effort of an individual ... and a virtually unlimited number of related things. No single or group of things there can be said to be 'the cause' of the cup of tea. One thing can be said to be an essential ingredient: the tea. Without the tea it would not be possible to make a cup of tea even with all the other elements present. One might say: 'Without the water, no cup of tea could be made either,' but that is to take the argument off into another direction. We are looking for the single-most proximate requisite for the result, or, as in our case here, which would result in the prevention of the progression of the series.
A great deal of confusion has resulted from the attempt to force this formula into the idea of "cause and effect". At one point I made a chart of who it was that was ultimately responsible for me knowing who. I found that 99% of the people I knew depended upon my first having met a certain friend at college, in turn, my going to this college depended upon my uncle, in turn knowing my uncle depended upon my having had a particular person as my mother, a particular person as my father. That sort of dependent association is what is intended here, not cause and effect.
[2] Upādāna. That which fuels the fire. This is thinking and pondering and intending and planing and making an effort to get or get away from or to end kamma with regard to the just previous stimulus of the senses which has produced a sensation and thirst. This would be the situation just before saṅkhāraming, or own-making, and would be a point where the cycle could be ended.
