Uninstructed (2)
This sutta is identical with the preceding one from the opening down to the monkey simile. It then omits the monkey simile and continues as follows:
“Therein, bhikkhus, the instructed noble disciple attends closely and carefully to dependent origination itself thus: ‘When this exists, that comes to be; with the arising of this, that arises. When this does not exist, that does not come to be; with the cessation of this, that ceases.’ Bhikkhus, in dependence on a contact to be experienced as pleasant, a pleasant feeling arises. With the cessation of that contact to be experienced as pleasant, the corresponding feeling—the pleasant feeling that arose in dependence on that contact to be experienced as pleasant—ceases and subsides. In dependence on a contact to be experienced as painful, a painful feeling arises. With the cessation of that contact to be experienced as painful, the corresponding feeling—the painful feeling that arose in dependence on that contact to be experienced as painful—ceases and subsides. In dependence on a contact to be experienced as neither-painful-nor-pleasant, a neither-painful-nor-pleasant feeling arises. With the cessation of that contact to be experienced as neither-painful-nor-pleasant, the corresponding feeling—the neither-painful-nor-pleasant feeling that arose in dependence on that contact to be experienced as neither-painful-nor-pleasant—ceases and subsides.
“Bhikkhus, just as heat is generated and fire is produced from the conjunction and friction of two fire-sticks, but with the separation and laying aside of the sticks the resultant heat ceases and subsides; so too, in dependence on a contact to be experienced as pleasant…acontact to be experienced as painful…a contact to be experienced as neither-painful-nor-pleasant, a neither-painful-nor-pleasant feeling arises…. With the cessation of that contact to be experienced as neither-painful-nor-pleasant, the corresponding feeling … ceases and subsides.
“Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards contact, revulsion towards feeling, revulsion towards perception, revulsion towards volitional formations, revulsion towards consciousness. Experiencing revulsion, he becomes dispassionate. Through dispassion his mind is liberated. When it is liberated there comes the knowledge: ‘It’s liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”
- Translator: Bhikkhu Bodhi
- Editor: Blake Walsh
Unlearned (2nd)
At Sāvatthī.
“Mendicants, when it comes to this body made up of the four primary elements, an unlearned ordinary person might become disillusioned, dispassionate, and freed.
Why is that?
This body made up of the four primary elements is seen to accumulate and disperse, to be taken up and laid to rest.
That’s why, when it comes to this body, an unlearned ordinary person might become disillusioned, dispassionate, and freed.
But when it comes to that which is called ‘mind’ or ‘sentience’ or ‘consciousness’, an unlearned ordinary person is unable to become disillusioned, dispassionate, or freed.
Why is that?
Because for a long time they’ve been attached to it, thought of it as their own, and mistaken it:
‘This is mine, I am this, this is my self.’
That’s why, when it comes to this mind, an unlearned ordinary person is unable to become disillusioned, dispassionate, and freed.
But an unlearned ordinary person would be better off taking this body made up of the four primary elements to be their self, rather than the mind.
Why is that?
This body made up of the four primary elements is seen to last for a year, or for two, three, four, five, ten, twenty, thirty, forty, fifty, or a hundred years, or even longer.
But that which is called ‘mind’ or ‘sentience’ or ‘consciousness’ arises as one thing and ceases as another all day and all night.
In this case, a learned noble disciple carefully and properly attends to dependent origination itself:
‘When this exists, that is; due to the arising of this, that arises.
When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:
Pleasant feeling arises dependent on a contact to be experienced as pleasant.
With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops.
Painful feeling arises dependent on a contact to be experienced as painful.
With the cessation of that contact to be experienced as painful, the corresponding painful feeling ceases and stops.
Neutral feeling arises dependent on a contact to be experienced as neutral.
With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.
When you rub two sticks together, heat is generated and fire is produced. But when you part the sticks and lay them aside, any corresponding heat ceases and stops.
In the same way, pleasant feeling arises dependent on a contact to be experienced as pleasant.
With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops.
Painful feeling …
Neutral feeling arises dependent on a contact to be experienced as neutral.
With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.
Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.
Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”
