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Does the Same Consciousness Continue?

MN 38, the Mahātaṇhāsaṅkhaya Sutta — set 4, Not-Self and Dependent Arising

Reading time: about 31 min · 5,430 words

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Before you read

A monk named Sāti gets it badly wrong. He has decided the Buddha teaches that it is "this very knowing that roams and transmigrates, not another" — a soul under a different name. His fellow monks cannot talk him out of it, so the matter goes to the Buddha.

The correction takes up the rest of the discourse. Knowing is named by whatever condition it arises from, the way a fire is named by what it burns: a wood fire, a grass fire. There is no knowing that travels along intact underneath.

What makes this one valuable is that it argues rather than asserts. You watch a wrong version get taken seriously and then dismantled, which is more useful than being handed the right version directly.

Translation

The Setting

At one time the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery.

Sāti's Wrong View

Now at that time a bhikkhu called Sāti, the fisherman's son, had developed the following pernicious view: "As I understand the Buddha's teaching, it is this very knowing that roams and transmigrates, not another."

Several bhikkhus heard this rumour. They went to the bhikkhu Sāti and said: "Is it really true, Reverend Sāti, that you hold this pernicious view: 'As I understand the Buddha's teaching, it is this very knowing that roams and transmigrates, not another'?"

"It is exactly so, reverends. As I understand the Buddha's teaching, it is this very knowing that roams and transmigrates, not another."

Then, wishing to dissuade the bhikkhu Sāti from this pernicious view, those bhikkhus pressed him, challenged him, and argued with him: "Do not say that, Reverend Sāti. Do not misrepresent the Buddha — misrepresenting the Buddha is not good, and the Buddha would not say that. In many ways, Reverend Sāti, the Buddha has said that knowing is dependently arisen. Without a condition there is no arising of knowing."

But even when pressed, challenged, and argued with in this way, the bhikkhu Sāti held to that pernicious view stubbornly, insisting on it: "It is exactly so, reverends. As I understand the Buddha's teaching, it is this very knowing that roams and transmigrates, not another."

When those bhikkhus were unable to dissuade the bhikkhu Sāti from that pernicious view, they went to the Buddha, bowed, sat to one side, and told him what had happened: "Bhante, a bhikkhu called Sāti, the fisherman's son, has developed this pernicious view: 'As I understand the Buddha's teaching, it is this very knowing that roams and transmigrates, not another.' We went to him and said: 'Do not say that, Reverend Sāti. Do not misrepresent the Buddha — misrepresenting the Buddha is not good, and the Buddha would not say that. In many ways, Reverend Sāti, the Buddha has said that knowing is dependently arisen. Without a condition there is no arising of knowing.' But even when pressed in this way, Reverend Sāti held to that pernicious view stubbornly, insisting on it. Since we were unable to dissuade him, we are reporting this matter to the Buddha."

Then the Buddha addressed a certain bhikkhu: "Come, bhikkhu. In my name, tell the bhikkhu Sāti that the teacher summons him."

"Yes, Bhante," that bhikkhu replied. He went to the bhikkhu Sāti and said: "Reverend Sāti, the teacher summons you."

"Yes, reverend," the bhikkhu Sāti replied. He went to the Buddha, bowed, and sat to one side. The Buddha said to him: "Is it really true, Sāti, that you hold this pernicious view: 'As I understand the Buddha's teaching, it is this very knowing that roams and transmigrates, not another'?"

"It is exactly so, Bhante. As I understand the Buddha's teaching, it is this very knowing that roams and transmigrates, not another."

"What knowing, Sāti?"

"Bhante, this same consciousness speaks and knows. It experiences the results of wholesome and unwholesome actions here and there."

"Stupid man, who on earth have you ever known me to teach in that way? Stupid man, have I not said in many ways that knowing is dependently arisen? Without a condition there is no arising of knowing. But you, stupid man, by your wrong grasp, misrepresent me, harm yourself, and accumulate much demerit. That will be for your long-lasting harm and suffering."

Then the Buddha said to the bhikkhus: "What do you think, bhikkhus? Has this bhikkhu Sāti kindled even a spark of warmth in this teaching and training?"

"How could he, Bhante? He has not."

When this was said, the bhikkhu Sāti sat silent, abashed, shoulders drooping, downcast, dejected, unable to respond.

Knowing this, the Buddha said to him: "Stupid man, you will be known by your own pernicious view. I will now question the bhikkhus about this."

Knowing Named by Its Condition

Then the Buddha said to the bhikkhus: "Bhikkhus, do you understand my teaching as this bhikkhu Sāti does — when he misrepresents me by his wrong grasp, harms himself, and accumulates much demerit?"

"No, Bhante. In many ways the Buddha has told us that knowing is dependently arisen. Without a condition there is no arising of knowing."

"Good, good, bhikkhus! It is good that you understand my teaching in this way. In many ways I have told you that knowing is dependently arisen. Without a condition there is no arising of knowing. But still this bhikkhu Sāti misrepresents me by his wrong grasp, harms himself, and accumulates much demerit. That will be for his long-lasting harm and suffering.

Bhikkhus, whatever knowing arises depending on a condition, it is reckoned by that very condition. Knowing that arises in dependence on eye and sights is reckoned as eye-knowing. Knowing that arises in dependence on ear and sounds is reckoned as ear-knowing. Knowing that arises in dependence on nose and smells is reckoned as nose-knowing. Knowing that arises in dependence on tongue and tastes is reckoned as tongue-knowing. Knowing that arises in dependence on body and touches is reckoned as body-knowing. Knowing that arises in dependence on thinking mind and ideas is reckoned as mind-knowing.

It is like fire. Whatever fire burns depending on a condition, it is reckoned by that very condition. A fire that burns in dependence on logs is reckoned as a log-fire. A fire that burns in dependence on kindling-chips is reckoned as a kindling-chip-fire. A fire that burns in dependence on grass is reckoned as a grass-fire. A fire that burns in dependence on cow-dung is reckoned as a cow-dung-fire. A fire that burns in dependence on husks is reckoned as a husk-fire. A fire that burns in dependence on rubbish is reckoned as a rubbish-fire.

In the same way, bhikkhus, whatever knowing arises depending on a condition, it is reckoned by that very condition. Knowing that arises in dependence on eye and sights is reckoned as eye-knowing. Knowing that arises in dependence on ear and sounds is reckoned as ear-knowing. Knowing that arises in dependence on nose and smells is reckoned as nose-knowing. Knowing that arises in dependence on tongue and tastes is reckoned as tongue-knowing. Knowing that arises in dependence on body and touches is reckoned as body-knowing. Knowing that arises in dependence on thinking mind and ideas is reckoned as mind-knowing.

What Has Come to Be

Do you see, bhikkhus, that this has come to be?"

"Yes, Bhante."

"Do you see that it arose from nutriment?"

"Yes, Bhante."

"Do you see that when that nutriment ceases, what has come to be is subject to cessation?"

"Yes, Bhante."

"Does doubt arise in someone who is uncertain whether this has come to be?"

"Yes, Bhante."

"Does doubt arise in someone who is uncertain whether it arose from nutriment?"

"Yes, Bhante."

"Does doubt arise in someone who is uncertain whether, when that nutriment ceases, what has come to be is subject to cessation?"

"Yes, Bhante."

"Is doubt given up in someone who sees clearly with right discernment that this has come to be?"

"Yes, Bhante."

"Is doubt given up in someone who sees clearly with right discernment that it arose from nutriment?"

"Yes, Bhante."

"Is doubt given up in someone who sees clearly with right discernment that when that nutriment ceases, what has come to be is subject to cessation?"

"Yes, Bhante."

"Are you without doubt, bhikkhus, as to whether this has come to be?"

"Yes, Bhante."

"Are you without doubt as to whether it arose from nutriment?"

"Yes, Bhante."

"Are you without doubt as to whether, when that nutriment ceases, what has come to be is subject to cessation?"

"Yes, Bhante."

"Have you truly seen clearly with right discernment that this has come to be?"

"Yes, Bhante."

"Have you truly seen clearly with right discernment that it arose from nutriment?"

"Yes, Bhante."

"Have you truly seen clearly with right discernment that when that nutriment ceases, what has come to be is subject to cessation?"

"Yes, Bhante."

"Bhikkhus, if you were to cling to, dally with, treasure, and treat as your own this view — so pure, so bright as it is — would you understand the teaching shown as like a raft, for crossing over, not for holding on?"

"No, Bhante."

"And if you were not to cling to, dally with, treasure, or treat as your own this view — so pure, so bright as it is — would you understand the teaching shown as like a raft, for crossing over, not for holding on?"

"Yes, Bhante."

The Four Nutriments

"Bhikkhus, there are four nutriments that sustain beings that have come to be and support those seeking to come to be. What four? Edible-food nutriment, whether coarse or subtle; contact nutriment is the second; mental-intention nutriment is the third; knowing nutriment is the fourth.

The Arising Chain

And these four nutriments, bhikkhus — what is their source? What is their origin? What are they born from? What produces them?

Ignorant wanting is their source, ignorant wanting is their origin; they are born from ignorant wanting, and ignorant wanting produces them.

And this ignorant wanting, bhikkhus — what is its source? What is its origin? What is it born from? What produces it?

Felt experience is its source, felt experience is its origin; it is born from felt experience, and felt experience produces it.

And this felt experience, bhikkhus — what is its source? What is its origin? What is it born from? What produces it?

Contact is its source, contact is its origin; it is born from contact, and contact produces it.

And this contact, bhikkhus — what is its source? What is its origin? What is it born from? What produces it?

The six sense fields are its source, the six sense fields are its origin; it is born from the six sense fields, and the six sense fields produce it.

And these six sense fields, bhikkhus — what is their source? What is their origin? What are they born from? What produces them?

Name-and-form is their source, name-and-form is their origin; they are born from name-and-form, and name-and-form produces them.

And this name-and-form, bhikkhus — what is its source? What is its origin? What is it born from? What produces it?

Knowing is its source, knowing is its origin; it is born from knowing, and knowing produces it.

And this knowing, bhikkhus — what is its source? What is its origin? What is it born from? What produces it?

Putting things together is its source, putting things together is its origin; it is born from putting things together, and putting things together produces it.

And this putting things together, bhikkhus — what is its source? What is its origin? What is it born from? What produces it?

Ignorance is its source, ignorance is its origin; it is born from ignorance, and ignorance produces it.

So, bhikkhus:

Ignorance is the condition for putting things together. Putting things together is the condition for knowing. Knowing is the condition for name-and-form. Name-and-form is the condition for the six sense fields. The six sense fields are the condition for contact. Contact is the condition for felt experience. Felt experience is the condition for ignorant wanting. Ignorant wanting is the condition for taking personally. Taking personally is the condition for becoming. Becoming is the condition for birth. Birth is the condition for ageing and death, sorrow, lamentation, pain, distress, and despair to arise.

This is how this entire mass of dissatisfaction originates.

'Birth is the condition for ageing and death' — that is what was said. Bhikkhus, is birth indeed the condition for ageing and death, or not?"

"Birth is the condition for ageing and death, Bhante. That is how it stands here."

"'Becoming is the condition for birth.' Is becoming indeed the condition for birth, or not?"

"Becoming is the condition for birth, Bhante. That is how it stands here."

"'Taking personally is the condition for becoming.' Is taking personally indeed the condition for becoming, or not?"

"Taking personally is the condition for becoming, Bhante. That is how it stands here."

"'Ignorant wanting is the condition for taking personally.' Is ignorant wanting indeed the condition for taking personally, or not?"

"Ignorant wanting is the condition for taking personally, Bhante. That is how it stands here."

"'Felt experience is the condition for ignorant wanting.' Is felt experience indeed the condition for ignorant wanting, or not?"

"Felt experience is the condition for ignorant wanting, Bhante. That is how it stands here."

"'Contact is the condition for felt experience.' Is contact indeed the condition for felt experience, or not?"

"Contact is the condition for felt experience, Bhante. That is how it stands here."

"'The six sense fields are the condition for contact.' Are the six sense fields indeed the condition for contact, or not?"

"The six sense fields are the condition for contact, Bhante. That is how it stands here."

"'Name-and-form is the condition for the six sense fields.' Is name-and-form indeed the condition for the six sense fields, or not?"

"Name-and-form is the condition for the six sense fields, Bhante. That is how it stands here."

"'Knowing is the condition for name-and-form.' Is knowing indeed the condition for name-and-form, or not?"

"Knowing is the condition for name-and-form, Bhante. That is how it stands here."

"'Putting things together is the condition for knowing.' Is putting things together indeed the condition for knowing, or not?"

"Putting things together is the condition for knowing, Bhante. That is how it stands here."

"'Ignorance is the condition for putting things together.' Is ignorance indeed the condition for putting things together, or not?"

"Ignorance is the condition for putting things together, Bhante. That is how it stands here."

"Well said, bhikkhus! Both you and I say this. When this exists, this comes to be; from the arising of this, this arises — that is:

Ignorance is the condition for putting things together. Putting things together is the condition for knowing. Knowing is the condition for name-and-form. Name-and-form is the condition for the six sense fields. The six sense fields are the condition for contact. Contact is the condition for felt experience. Felt experience is the condition for ignorant wanting. Ignorant wanting is the condition for taking personally. Taking personally is the condition for becoming. Becoming is the condition for birth. Birth is the condition for ageing and death, sorrow, lamentation, pain, distress, and despair to arise.

This is how this entire mass of dissatisfaction originates.

The Cessation Chain

With the remainderless fading and cessation of ignorance, putting things together ceases. With the cessation of putting things together, knowing ceases. With the cessation of knowing, name-and-form ceases. With the cessation of name-and-form, the six sense fields cease. With the cessation of the six sense fields, contact ceases. With the cessation of contact, felt experience ceases. With the cessation of felt experience, ignorant wanting ceases. With the cessation of ignorant wanting, taking personally ceases. With the cessation of taking personally, becoming ceases. With the cessation of becoming, birth ceases. With the cessation of birth, ageing and death, sorrow, lamentation, pain, distress, and despair cease.

This is how this entire mass of dissatisfaction ceases.

'When birth ceases, ageing and death cease' — that is what was said. Bhikkhus, when birth ceases, do ageing and death cease, or not?"

"When birth ceases, ageing and death cease, Bhante. That is how it stands here."

"'When becoming ceases, birth ceases.' When becoming ceases, does birth cease, or not?"

"When becoming ceases, birth ceases, Bhante. That is how it stands here."

"'When taking personally ceases, becoming ceases.' When taking personally ceases, does becoming cease, or not?"

"When taking personally ceases, becoming ceases, Bhante. That is how it stands here."

"'When ignorant wanting ceases, taking personally ceases.' When ignorant wanting ceases, does taking personally cease, or not?"

"When ignorant wanting ceases, taking personally ceases, Bhante. That is how it stands here."

"'When felt experience ceases, ignorant wanting ceases.' When felt experience ceases, does ignorant wanting cease, or not?"

"When felt experience ceases, ignorant wanting ceases, Bhante. That is how it stands here."

"'When contact ceases, felt experience ceases.' When contact ceases, does felt experience cease, or not?"

"When contact ceases, felt experience ceases, Bhante. That is how it stands here."

"'When the six sense fields cease, contact ceases.' When the six sense fields cease, does contact cease, or not?"

"When the six sense fields cease, contact ceases, Bhante. That is how it stands here."

"'When name-and-form ceases, the six sense fields cease.' When name-and-form ceases, do the six sense fields cease, or not?"

"When name-and-form ceases, the six sense fields cease, Bhante. That is how it stands here."

"'When knowing ceases, name-and-form ceases.' When knowing ceases, does name-and-form cease, or not?"

"When knowing ceases, name-and-form ceases, Bhante. That is how it stands here."

"'When putting things together ceases, knowing ceases.' When putting things together ceases, does knowing cease, or not?"

"When putting things together ceases, knowing ceases, Bhante. That is how it stands here."

"'When ignorance ceases, putting things together ceases.' When ignorance ceases, does putting things together cease, or not?"

"When ignorance ceases, putting things together ceases, Bhante. That is how it stands here."

"Well said, bhikkhus! Both you and I say this. When this does not exist, this does not come to be; from the cessation of this, this ceases — that is:

With the cessation of ignorance, putting things together ceases. With the cessation of putting things together, knowing ceases. With the cessation of knowing, name-and-form ceases. With the cessation of name-and-form, the six sense fields cease. With the cessation of the six sense fields, contact ceases. With the cessation of contact, felt experience ceases. With the cessation of felt experience, ignorant wanting ceases. With the cessation of ignorant wanting, taking personally ceases. With the cessation of taking personally, becoming ceases. With the cessation of becoming, birth ceases. With the cessation of birth, ageing and death, sorrow, lamentation, pain, distress, and despair cease.

This is how this entire mass of dissatisfaction ceases.

Known and Seen for Yourselves

Knowing and seeing in this way, bhikkhus, would you run back to the past, wondering: 'Did we exist in past time? Did we not? What were we in past time? How were we? After being what, what did we become?'"

"No, Bhante."

"Would you run forward to the future, wondering: 'Will we exist in future time? Will we not? What will we be? How will we be? After being what, what will we become?'"

"No, Bhante."

"Would you be uncertain about the present, wondering: 'Am I? Am I not? What am I? How am I? This being — where has it come from? Where will it go?'"

"No, Bhante."

"Would you say: 'Our teacher is venerable — we speak out of reverence for our teacher'?"

"No, Bhante."

"Would you say: 'The recluse says this — and we speak as we do because it is what the recluse says'?"

"No, Bhante."

"Would you seek out another teacher?"

"No, Bhante."

"Would you return to the observances and auspicious rites of the various recluses and brahmins as something essential?"

"No, Bhante."

"Are you not speaking only of what you have yourselves known, yourselves seen, yourselves realized?"

"Yes, Bhante."

"Well said, bhikkhus! You have been guided by me with this teaching that is apparent in the present life, immediately effective, inviting inspection, leading inward — to be known for themselves by those with discernment. When I said that this teaching is apparent in the present life, immediately effective, inviting inspection, leading inward — to be known for themselves by those with discernment — it is this that I was referring to.

How a Being Is Conceived

Bhikkhus, when three things come together, there is the descent of an embryo. Here, mother and father come together, but the mother is not in her fertile period and the gandhabba is not present — no descent of an embryo occurs. Here, mother and father come together and the mother is in her fertile period, but the gandhabba is not present — no descent of an embryo occurs. But when mother and father come together, the mother is in her fertile period, and the gandhabba is present — these three things coming together make for the descent of an embryo.

The mother carries that embryo in her womb for nine or ten months with great difficulty, bearing a heavy burden. After nine or ten months, the mother gives birth with great difficulty, bearing a heavy burden. She then nourishes the newborn with her own blood — for in the training of the noble ones, mother's milk is regarded as blood.

The Ordinary Course

That boy grows up and his faculties mature. He plays the games that boys play: toy plows, tipcat, handstands, pinwheels, toy measures, toy carts, toy bows.

That boy grows up and his faculties mature further. He amuses himself, furnished with the five strands of sensual pleasure: sights cognized by the eye that are desired, agreeable, pleasing, of a pleasant nature, connected to sensual pleasure, arousing; sounds cognized by the ear... smells cognized by the nose... tastes cognized by the tongue... touches cognized by the body that are desired, agreeable, pleasing, of a pleasant nature, connected to sensual pleasure, arousing.

When he sees a sight with his eyes, he is drawn toward what is pleasing and repelled by what is displeasing. He lives with remembering of the body unestablished, with a diminished heart. He does not truly understand that release of mind and release through discernment where those arisen bad, unwholesome qualities cease without remainder.

Being full of favoring and opposing in this way, whatever felt experience he experiences — pleasant, painful, or mixed — he approves of it, welcomes it, keeps clinging to it. From this, relishing arises. The relishing of felt experience — that is taking personally. With taking personally as condition, becoming; with becoming as condition, birth; with birth as condition, ageing and death, sorrow, lamentation, pain, distress, and despair arise. This is how this entire mass of dissatisfaction originates.

When he hears a sound with his ears... when he smells a smell with his nose... when he tastes a taste with his tongue... when he feels a touch with his body... when he cognizes an idea with his thinking mind, he is drawn toward what is pleasing and repelled by what is displeasing. He lives with remembering of the body unestablished, with a diminished heart. He does not truly understand that release of mind and release through discernment where those arisen bad, unwholesome qualities cease without remainder.

Being full of favoring and opposing in this way, whatever felt experience he experiences — pleasant, painful, or mixed — he approves of it, welcomes it, keeps clinging to it. From this, relishing arises. The relishing of felt experience — that is taking personally. With taking personally as condition, becoming; with becoming as condition, birth; with birth as condition, ageing and death, sorrow, lamentation, pain, distress, and despair arise. This is how this entire mass of dissatisfaction originates.

The Arising of the Tathāgata

Bhikkhus, a Tathāgata arises in the world — an arahant, perfectly and fully awakened, accomplished in knowledge and conduct, well-departed, knower of the world, unsurpassed guide for those to be tamed, teacher of gods and humans, awakened, blessed. He has realized for himself, with direct knowledge, this world with its gods, Māras, and Brahmās, this population with its recluses and brahmins, its gods and humans, and he makes it known to others. He teaches a Dhamma that is good in the beginning, good in the middle, and good in the end, with meaning and with phrasing. He reveals a spiritual life that is utterly full and utterly pure.

Going Forth and the Training

A householder hears that Dhamma, or a householder's child, or someone born into a family. When they hear it, they gain confidence in the Tathāgata. With that confidence, they reflect: 'Household life is cramped and dusty; the going-forth is wide open. It is not easy for someone living at home to live the spiritual life perfectly full and perfectly pure, like a polished shell. Why not shave off hair and beard, put on ochre robes, and go forth from home into homelessness?'

At some later time they give up a small or large fortune, give up a small or large circle of kin, shave off hair and beard, put on ochre robes, and go forth from home into homelessness.

Once they have gone forth, they take up the training and livelihood of the bhikkhus. Abandoning the taking of life, they refrain from taking life — laying down the rod and the sword, scrupulous, full of care, compassionate toward all living beings. Abandoning the taking of what is not given, they refrain — taking only what is given, expecting only what is given, they live cleanly without stealing. Abandoning unchastity, they live the spiritual life, celibate, set apart, refraining from the vulgar act of sex. Abandoning false speech, they refrain — speaking the truth, holding to the truth, trustworthy, reliable, not deceiving the world. Abandoning divisive speech, they refrain — not repeating here what they heard there to divide people, not repeating there what they heard here to divide people. They reconcile those who are divided, unite those who are united, delighting in harmony, loving harmony, speaking words that promote harmony. Abandoning harsh speech, they refrain — they speak in a way that is gentle, pleasing to the ear, endearing, going to the heart, gracious, agreeable and likable to many. Abandoning idle chatter, they refrain — they speak at the right time, speak what is true, speak what is beneficial, speak the Dhamma, speak the training; at the right time they say things that are worth treasuring, well-reasoned, clearly defined, connected with what is beneficial.

They refrain from injuring plant life and seeds. They eat at one sitting, not at night, refraining from food at the wrong time. They refrain from attending shows of dancing, singing, and music. They refrain from adorning and beautifying themselves with garlands, fragrance, and cosmetics. They refrain from high and luxurious beds. They refrain from accepting gold and silver, raw grain, raw meat, women and girls, male and female servants, goats and sheep, chickens and pigs, elephants, cattle, horses, and mares, and fields and land. They refrain from running errands and carrying messages; from buying and selling; from cheating with false weights, metals, and measures; from bribery, fraud, deception, and duplicity; from mutilation, murder, abduction, banditry, plunder, and violence.

They are content with robes to protect the body and almsfood to protect the belly. Wherever they go they set out taking only these. Like a bird that flies wherever it goes bearing only its wings as its burden — in the same way, a bhikkhu is content with robes to protect the body and almsfood to protect the belly, and wherever they go they set out taking only these.

Possessed of this entire noble aggregate of conduct, they experience within themselves a blameless satisfaction.

Guarding the Faculties and Clear Knowing

When they see a sight with their eyes, they do not grasp at its features or its details. Since, if the faculty of sight were left unrestrained, bad unwholesome qualities of coveting and distress would overwhelm them, they practice restraint over it — they guard the faculty of sight, they arrive at restraint of the faculty of sight.

When they hear a sound with their ears... when they smell a smell with their nose... when they taste a taste with their tongue... when they feel a touch with their body... when they cognize an idea with their thinking mind, they do not grasp at its features or its details. Since, if the faculty of thinking mind were left unrestrained, bad unwholesome qualities of coveting and distress would overwhelm them, they practice restraint over it — they guard the faculty of thinking mind, they arrive at restraint of the faculty of thinking mind.

Possessed of this noble restraint of the sense faculties, they experience within themselves an unsullied satisfaction.

They act with clear knowing when going forward and returning; when looking ahead and aside; when bending and extending the limbs; when wearing the outer robe, bowl, and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.

Possessed of this entire noble aggregate of conduct, this noble contentment, this noble restraint of the sense faculties, and this noble remembering and clear knowing, they resort to a secluded dwelling — a wilderness, the foot of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.

Abandoning the Hindrances and Entering the Mental Themes

Returning from the alms-round after the meal, they sit down cross-legged, hold their body erect, and establish remembering in front.

Abandoning coveting for the world, they live with a heart rid of coveting, cleansing the heart of coveting. Abandoning ill will and malevolence, they live with a heart free of ill will, full of compassion toward all living beings, cleansing the heart of ill will. Abandoning dullness and drowsiness, they live rid of dullness and drowsiness, perceiving light, remembering and clearly knowing, cleansing the heart of dullness and drowsiness. Abandoning restlessness and remorse, they live unrestless, with the heart inwardly at peace, cleansing the heart of restlessness and remorse. Abandoning doubt, they have crossed beyond uncertainty. They are no longer undecided about wholesome qualities, and they cleanse the heart of doubt.

They have abandoned these five hindrances, the corruptions of the heart that weaken discernment. Then, secluded from sense pleasures, secluded from unwholesome qualities, they enter and remain in the first mental theme — with placing the mind, keeping it there — with rejoicing and satisfaction born of seclusion.

With the settling of placing and keeping the mind, internally confident, with singleness of heart, without placing and keeping the mind, they enter and remain in the second mental theme with rejoicing and satisfaction born of unification.

With the fading of rejoicing they remain equanimous, remembering and clearly knowing, and experience satisfaction with the body — what the noble ones describe as 'equanimous, remembering, living well' — and they enter and remain in the third mental theme.

With the abandoning of satisfaction and distress, and with the prior ending of gladness and grief, they enter and remain in the fourth mental theme — neither satisfaction nor distress, with purity of equanimity and remembering.

Freedom Through the Ending of Craving

When they see a sight with their eyes, they are not drawn toward what is pleasing and not repelled by what is displeasing. They live with remembering of the body established, with a boundless heart. They truly understand that release of mind and release through discernment where those arisen bad, unwholesome qualities cease without remainder.

Once they have given up favoring and opposing in this way, whatever felt experience they experience — pleasant, painful, or mixed — they do not approve of it, do not welcome it, do not keep clinging to it. As a result, the relishing of felt experience ceases. With the cessation of relishing, taking personally ceases; with the cessation of taking personally, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, ageing and death, sorrow, lamentation, pain, distress, and despair cease. This is how this entire mass of dissatisfaction ceases.

When they hear a sound with their ears... when they smell a smell with their nose... when they taste a taste with their tongue... when they feel a touch with their body... when they cognize an idea with their thinking mind, they are not drawn toward what is pleasing and not repelled by what is displeasing. They live with remembering of the body established, with a boundless heart. They truly understand that release of mind and release through discernment where those arisen bad, unwholesome qualities cease without remainder.

Once they have given up favoring and opposing in this way, whatever felt experience they experience — pleasant, painful, or mixed — they do not approve of it, do not welcome it, do not keep clinging to it. As a result, the relishing of felt experience ceases. With the cessation of relishing, taking personally ceases; with the cessation of taking personally, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, ageing and death, sorrow, lamentation, pain, distress, and despair cease. This is how this entire mass of dissatisfaction ceases.

Bhikkhus, hold this brief statement on freedom through the ending of ignorant wanting. But the bhikkhu Sāti, the fisherman's son, is caught up in a vast net of ignorant wanting, entangled in a tangle of ignorant wanting."

That is what the Buddha said. Satisfied, those bhikkhus approved of the Buddha's words.

The eighth discourse is finished.

Words used in this translation (49)
arahant
Someone who has completed the path and has nothing further to do. Left untranslated; "saint" and "perfected one" both mislead.
becoming
This project's rendering of "bhava" -- the settling of experience into a way of being that feels like somebody being something. Often translated "existence."
Bhante
A respectful way of addressing a senior monastic, roughly "venerable sir." Left untranslated because English has no natural equivalent.
bhikkhu
A Buddhist monk -- someone who has left household life to practise full time. Left untranslated because "monk" carries centuries of unrelated European associations.
bhikkhus
Buddhist monks -- those who have left household life to practise full time. The Buddha's usual way of addressing the assembly, roughly "friends" in force.
birth
This project's rendering of "jāti": birth, coming into being. In the dependent-arising sequence, ageing and dying depend on it. In MN 141 the word appears once in its everyday sense instead, in a simile about a mother.
body
The physical body, as distinct from speech and the mental side of experience.
born of seclusion
Coming from having stepped away from busyness and distraction, rather than from anything acquired.
burden
The five clung-to heaps pictured as a load: experience taken personally. Ignorant wanting picks it up; someone who has laid down the burden no longer takes it up.
cessation
The ending of dissatisfaction and its causes: what practice is finally for. Elsewhere on this site the same idea appears as "quenching". Both render the same Pali word, "nirodha", in different sentences.
clear knowing
Knowing plainly what you are doing while you are doing it.
clearly knowing
Acting while plainly aware of what you are doing.
conduct
This project's rendering of "sīla", often translated "morality" or "virtue". It means how a person actually behaves. The rest of the practice grows from it; it is not a set of rules to obey.
contact
This project's rendering of "phassa" -- the meeting of a sense, its object, and the knowing of it. A technical link in the dependent-arising sequence, not physical touch specifically.
dependently arisen
Having come about because something else was in place. Said of the individual items in the sequence, as distinct from the pattern they follow.
Dhamma
The Buddha's teaching taken as a whole -- both what he taught and the way things actually are, which the teaching describes.
dissatisfaction
This translation's rendering of "dukkha," the Buddhist term for the unsatisfying, unstable quality of ordinary experience. Often translated "suffering," but that can sound more dramatic than the everyday sense of things not quite being right.
doubt
Uncertainty and indecision, especially about the practice and the teaching. As one of the five hindrances, it keeps the mind wavering instead of committing.
faculties
The capacities used in practice, especially confidence, energy, remembering, unification of mind, and discernment. You can train them and bring them into balance.
fading
The fading away of attraction and investment in experience, as passion cools.
felt experience
This project's rendering of "vedanā", often translated "feeling". It is the immediate pleasant, painful, or mixed tone of an experience, before any story we build on top of it.
five hindrances
The five things that reliably hinder the mind and pull it off task: sensual desire, ill will, sloth and torpor, restlessness and worry, and doubt.
gladness
This project's rendering of "muditā", often translated "sympathetic joy". It means being truly glad at someone else's good fortune. You cultivate it as a practice; you do not assume it comes naturally.
going forth
Leaving household life to live as a monastic.
heart
This project's rendering of "citta": the feeling side of mind. It takes on moods, wants, leans, and reacts. Practice can gladden, steady, train, and release it. Some call it the "heart-mind" or "feeling mind". Here "heart" does not mean only emotion, or the physical organ.
ignorance
This project's rendering of "avijjā" -- not general stupidity, but specifically not seeing how dissatisfaction works and how it ends. The first link in the dependent-arising sequence.
ignorant wanting
Wanting something you can't have right now. This project's rendering of "taṇhā", often translated "craving". We call it ignorant because it comes from not seeing clearly; ordinary, sensible wanting is something else.
ill will
Hostility toward others or situations: pushing things away and wishing them harm. As one of the five hindrances, it pulls the mind off track.
knowing
This project's rendering of "viññāṇa" (often translated "consciousness") -- bare awareness of an object through one of the senses or the mind.
knowing and seeing
Knowing something and seeing it for yourself. Kept as two words because these texts treat them as two related things rather than one.
mental theme
This project's rendering of "jhāna" -- a single theme the mind rests on and holds steadily. Described in a sequence of four, each calmer than the last. Most translations leave the word in Pāli.
name-and-form
The mental and physical sides of experience taken together: roughly, whatever you can name plus whatever has shape. One link in the dependent-arising sequence.
putting things together
This project's rendering of "saṅkhāra": the ongoing activity of assembling experience, and also what that activity assembles. Context shows which of the two the text means. Other translations often say "formations" or "fabrications", which this project avoids as needlessly opaque.
recluses
This project's rendering of "samaṇa": people who left ordinary working life to practise full time. They belonged to any of the traditions of the period, not only this one.
rejoicing
This project's rendering of "pīti" (often translated "rapture") -- the bright, uplifted gladness that shows up when practice is going well.
release of mind
Release described from the mind or heart side of experience, often paired with release through discernment.
release through discernment
Release described from the clear-understanding side, paired with release of mind rather than reduced to intellectual knowledge.
remembering
This project's rendering of "sati". It means actively keeping what matters in mind and coming back to it when you lose it. It is not bare attention to whatever happens to be present.
right discernment
Seeing accurately how something actually came about, rather than holding a correct opinion about it.
spiritual life
The Buddhist path of practice as a whole -- not just a set of beliefs, but a whole way of living.
taking personally
This project's rendering of "upādāna" -- treating some piece of experience as "me" or "mine" and holding on to it. Usually translated "clinging" or "attachment."
Tathāgata
A title for the Buddha, traditionally left untranslated. It means roughly "the one who has arrived at things as they truly are."
thinking mind
This project's rendering of "mano": the part of mind that thinks and registers ideas. These texts count it as a sixth sense, alongside the eye, ear, nose, tongue, and body.
those with discernment
People whose judgment is sound enough to trust as a check on your own -- not an appeal to authority, but a practical reference point.
unification
Short for unification of mind (samādhi) inside a longer phrase, such as "born of unification" or "the faculty of unification."
unwholesome
This project's rendering of "akusala". Roughly: mentally and ethically harmful. It is blameworthy, leads to harm, and people with good judgment criticize it.
wholesome
This project's rendering of "kusala". Roughly: mentally and ethically healthy. It is blameless, leads to well-being, and people with good judgment praise it.
world
A word whose scope shifts with the teaching. It can mean the lived world we build through the senses and the mind, or the wider physical cosmos. The surrounding passage shows which sense it has.
wrong view
Seeing things in a way that misses how they actually work; the opposite of right view.
Source and corrections