The answer is actually very simple...
The "thing" is consciousness.. The "thing" is what you
experience as yourself now.
When the physical body dies, the conscoiusness changes state,
but it is still consciousness. There is no some 'thing' beyond
you... it is all just change of state according to conditions.
Consciousness will go on forever.
I agree with you... but would like elaborate on the
inseparability of conditions and consciousness and its relation to
rebirth.
Your post clearly explains the inseparability of conditions and
presence. But consciousness is very easily misunderstood as the
experiencer or transmigratory entity of rebirth.
It's very long, but the essence are on top, and alot are
elaboration.
I wanted to summarize at first but my wisdom just cannot compare
to Buddha. ;)
Majjhima Nikaya 38
Mahatanhasankhayasuttam
The Longer Discourse on the Destruction of
Craving
Thus have I heard:
Once the Blessed One was living at Savatthi in Jeta's grove,
Anathapindika's park. At that time a pernicious view had arisen in
a bhikkhu named Sati, the son of a fisherman: "As I know the
Teaching of the Blessed One this consciousness transmigrates
through existences, not anything else." Then many bhikkhus heard
that this pernicious view had arisen in the bhikkhu named, Sati the
son of a fisherman: "As I know the Teaching of the Blessed One,
this consciousness transmigrates through existences, not anything
else."
Then those bhikkhus approached the bhikkhu Sati, the son of a
fisherman, and asked: "Friend, Sati, is it true, that such an
pernicious view has arisen to you: ‘As I know the Teaching of the
Blessed One, this consciousness transmigrates through existences,
not anything else’?"
"Yes, friends, as I know the Teaching of the Blessed One, this
consciousness transmigrates through existences, not anything
else."
Then those bhikkhus thinking to dissuade the bhikkhu Sati from
that pernicious view, cross examined him, asked for reasons and
discussed with him: "Friend, Sati do not say that, do not
misrepresent the Blessed One. The Blessed One did not say that. The
Blessed One has shown in various ways, that consciousness arises
dependently. Without a cause there is no arising of consciousness."
Even when so much was said, he held on to his pernicious view
tenaciously and would not give it up and said: "As I know the
Teaching of the Blessed One, this consciousness transmigrates
through existences, not anything else."
When the bhikkhus could not dissuade the bhikkhu Sati from that
pernicious view, they approached the Blessed One, paid homage, sat
to one side and said: "Venerable sir, this pernicious view has
arisen in a bhikkhu named Sati, the son of a fisherman: "As I know
the Teaching of the Blessed One this consciousness transmigrates
through existences, not anything else." Then we approached the
bhikkhu Sati and asked him: "Friend, Sati, is it true, that such an
pernicious view has arisen to you: ‘As I know the Teaching of the
Blessed One, this consciousness transmigrates through existences,
not anything else’?"
"Venerable sir, the bhikkhu Sati said to us: "Yes, friends, ‘as
I know the Teaching of the Blessed One, this consciousness
transmigrates through existences, not anything else’." Then we
bhikkhus, thinking to dissuade the bhikkhu Sati from that
pernicious view, cross examined him, asked for reasons and
discussed with him: 'Friend, Sati do not say that, do not
misrepresent the Blessed One. The Blessed One did not say that. The
Blessed One has shown in various ways, that consciousness is
dependently arisen. Without a cause there is no arising of
consciousness'." Even when we cross questioned, asked for reasons
and studied together with him, he held on to his pernicious view
tenaciously and would not give it up. As we could not dissuade the
bhikkhu Sati from that pernicious view, we came to inform you about
it."
Then the Blessed One addressed a certain bhikkhu and said, "Come
bhikkhu, in my name, call the bhikkhu Sati, tell him the Teacher
wants him." That bhikkhu consented and approached the bhikkhu Sati
and told him, "Friend, the Teacher wants you." The bhikkhu Sati
said "Yes, friend" and approached the Blessed One, paid homage and
sat to one side.
Then the Blessed One said: "Sati, is it true, that such an
pernicious view has arisen to you. ‘As I know the Teaching of the
Blessed One, this consciousness tansmigrates through existences,
not anything else’?"
"Yes, venerable sir, as I know the Teaching of the Blessed One,
this consciousness transmigrates through existences, not anything
else."
"Sati, what is that conscciousness?"
"Venerable sir, it is that which feels and experiences, that
which reaps the results of good and evil actions done here and
there."
"Foolish man, to whom do you know me having taught the Dhamma
like this. Haven’t I taught, in various ways that consciousness is
dependently arisen. Without a cause, there is no arising of
consciousness. Yet you, foolish man, on account of your wrong view,
you misrepresent me, as well as destroy yourself and accumulate
much demerit, for which you will suffer for a long time."
Then the Blessed One addressed the bhikkhus: "Bhikkhus, what do
you think, has this this bhikkhu Sati, son of a fisherman, learned
anything from this dispensation?" "No, venerable sir."
When this was said the bhikkhu Sati became silent, unable to
reply back, and sat with drooping shoulders and eyes turned down.
Then the Blessed One, knowing that the bhikkhu Sati had become
silent, unable to reply back, and was sitting with drooping
shoulders and with eyes turned down, told him: "Foolish man, you
will be known on account of this pernicious view; now I will
question the bhikkhus on this."
Then the Blessed One addressed the bhikkhus: "Bhikkhus, do you
too know of this Teaching, the wrong view of the bhikkhu Sati, the
son of a fisherman, on account of which he misrepresents us and
also destroys himself and accumulates much suffering?"
"No, venerable sir. In various ways we have been taught that
consciousness arises dependently. Without a cause there is no
arising of consciousness."
"Good, bhikkhus! Good that you know the Dhamma taught by me. In
various ways I have taught that consciousness arises dependently.
Without a cause, there is no arising of consciousness. Yet, this
bhikkhu Sati, son of a fisherman, by holding to this wrong view,
misrepresents us and destroys himself and accumulates much demerit,
and it will be for his suffering for a long time.
"Bhikkhus, consciousness is reckoned by the condition dependent
upon which it arises. If consciousness arises on account of eye and
forms, it is reckoned as eye consciousness. If on account of ear
and sounds it arises, it is reckoned as ear consciousness. If on
account of nose and smells it arises, it is reckoned as nose
consciousness. If on account of tongue and tastes it arises, it is
reckoned as tongue consciousness. If on account of body and touch
it arises, it is reckoned as body consciousness. If on account of
mind and mind-objects it arises, it is reckoned as mind
consciousness. Bhikkhus, just as a fire is reckoned based on
whatever that fire burns - fire ablaze on sticks is a stick fire,
fire ablaze on twigs is a twig fire, fire ablaze on grass is a
grass fire, fire ablaze on cowdung is a cowdung fire, fire ablaze
on grain thrash is a grain thrash fire, fire ablaze on rubbish is a
rubbish fire - so too is consciousness reckoned by the condition
dependent upon which it arises. In the same manner consciousness
arisen on account is eye and forms is eye consciousness.
Consciousness arisen on account of ear and sounds is ear
consciousness. Consciousness arisen on account of nose and smells
is nose conscioussness. Consciousness arisen on account of tongue
and tastes is taste consciousness. Consciousness arisen on account
of body and touch is body consciousness. Consciousness arisen on
account of mind and mind-objects is mind consciousness.
"Bhikkhus, do you see, This has arisen?" "Yes, venerable sir".
"Do you see it arises supported by That?" "Yes, venerable sir."
"Bhikkhus, Do you see if the support ceases, the arising too
ceases?" "Yes, venerable sir."
"Bhikkhus, when you are not sure whether something has arisen do
doubts arise?" "Yes, venerable sir." "When you are not sure why
something has arisen, do doubts arise?" "Yes, venerable sir."
"Bhikkhus, when you are not sure that with ceasing of a certain
support, that the arisen too would cease, do doubts arise?" "Yes,
venerable sir."
"Bhikkhus, do your doubts fade when you see with right wisdom,
that something has arisen?" "Yes, venerable sir." "Bhikkhus, do
your doubts fade when you see with right wisdom, that something
arises with a support?" "Yes, venerable sir." "Bhikkhus, do your
doubts fade when you sees with right wisdom that with the cessation
of its supports, the arisen also ceases?" "Yes, venerable sir."
"Bhikkhus, This has arisen - are your doubts dispelled about
that?" "Yes, venerable sir." "Bhikkhus, This has arisen with That
as support - are your doubts dispelled about that?" "Yes, venerable
sir." "Bhikkhus, when that support ceases, the arising too ceases -
are your doubts dispelled about that?" "Yes, venerable sir."
"Bhikkhus, do you clearly see, as it really is, with right
wisdom, this is arising?." "Yes,venerable sir." "Bhikkhus, do you
clearly see, with right wisdom, that this arises supported?" "Yes,
venerable sir." "Bhikkhus, do you clearly see, with right wisdom,
that when the support ceases the arising too ceases?" "Yes,
venerable sir."
"Bhikkkhus, as purified and bright as this view is, if you
covet, cherish, treasure and take pride in it, do you understand
this Dhamma as comparable to a raft, taught for the purpose of
giving up [i.e. crossing over] and not for the purpose of
grasping?" "No, venerable sir." "Bhikkhus, as purified and bright
as this view is, if you do not covet, cherish, treasure and take
pride in it, would you then know this Dhamma as comparable to a
raft, taught for the purpose of giving up [i.e. crossing over] and
not for the purpose of grasping?" "Yes, venerable sir."
"Bhikkhus, these are the four finds of supports for the
maintence of beings that have arisen and as help for those seeking
birth. What four? First is material food, coarse or fine; the
second is contact; mental volition is the third and consciousness
is the fourth.
"Bhikkhus, from what do these four supports originate, rise,
take birth and develop?
"These four supports originate, rise, take birth and develop
from craving.
"Bhikkhus, from what does craving originate, rise, take birth
and develop?
"Craving originates, rises, takes birth and develops from
feelings.
"Bhikkhus, from what do feelings originate, rise, take birth and
develop?
"Feelings originate, rise, take birth and develop from
contact.
"Bhikkhus, from what does contact originate, rise, take birth
and develop?
"Contact originates, rises, takes birth and develops from the
sixfold sense base.
"Bhikkhus, from what does the sixfold sense base originate,
rise, take birth and develop?
"The sixfold sense base originates, rises, takes birth and
develops from name and form.
"Bhikkhus, from what do name and form originate, rise, take
birth and develop?
"Name and form originate, rise, take birth and develop from
consciousness.
"Bhikkhus, from what does consciousness originate, rise, take
birth and develop?.
"Consciousness originates rises, takes birth and develops from
[volitional] formations.
"Bhikkhus, from what do [volitional] formations originate, rise,
take birth and develop?
"[Volitional] Formations originate, rise, take birth and develop
from ignorance.
"Thus bhikkhus, from ignorance arise [volitional] formations,
from [volitional] formations consciousness, from consciousness name
and form, from name and form the sixfold sense base, from the
sixfold sense base contact, from contact feelings, from feelings
craving, from craving clinging, from clinging being, from being
birth, from birth old age, sickness, death, grief, lament,
unpleasantness, displeasure and distress arise. Thus is the arising
of this whole mass of dukkha.
"Bhikkhus, it is said, decay and death arise from birth. Do
decay and death arise from birth or not, or how does it happen
here?" "Venerable sir, decay and death, arise from birth. We
understand it thus: Decay and death arise from birth."
"Bhikkhus, it is said, birth arises from being. Does birth arise
from being or not or how does it happen here?" "Venerable sir,
birth arises from being. We understand it thus: Birth arises from
being."
"Bhikkhus, it is said, being arises from clinging. Does being
arise from clinging or not, or how does it happen here?" "Venerable
sir, being rises from clinging. We understand it thus: Being arises
from clinging."
"Bhikkhus, it is said, clinging arises from craving. Does
clinging arise from craving or not, or how does it happen here?"
"Venerable sir, craving arises from clinging. We understand it
thus: Craving arises from clinging."
"Bhikkhus, it is said, craving arises from feelings. Does
craving arise from feelings or not, or how does it happen here?"
"Venerable sir, craving arises from feelings. We understand it
thus: Craving arises from feelings."
"Bhikkhus, it is said, feelings arise from contact. Do feelings
arise from contact or not, or how does it happen here?" "Venerable
sir, feelings arise from contact. We understand it thus: Feelings
arise from contact."
"Bhikkhus, it is said, contact arises from the sixfold sense
base. Does contact arise from the sixfold sense base or not, or how
does it happen here?" "Venerable sir, contact arises from the
sixfold sense base. We understand it thus: Contact arises from the
sixfold sense base."
"Bhikkhus, it is said, the sixfold sense base arises from name
and form. Does the sixfold sense base arise from name and form or
not, or how does it happen here?" "Venerable sir, the sixfold sense
base arises from name and form. We understand it thus: the sixfold
sense base arises from name and form."
"Bhikkhus, it is said, name and form arise from consciousness.
Do name and form arise from consciousness or not, or how does it
happen here?" "Venerable sir, name and form arise from
consciousness. We understand it thus: Name and form arise from
consciousness."
"Bhikkhus, it is said, consciousness arise from [volitional]
formations. Does consciousness arise from [volitional] formations
or not, or how does it happen here?" "Venerable sir, consciousness
arises from [volitional] formations. We understand it thus:
Consciousness arises from [volitional] formations."
"Bhikkhus, it is said, [volitional] formations arise from
ignorance. Do [volitional] formations arise from ignorance or not,
or how does it happen here?" "Venerable sir, [volitional]
formations arise from ignorance. We understand it thus:
[Volitional] Formations arise from ignorance."
"Good, Bhikkhus! You say this and I also say it. Thus when this
is present, that happens. When this arises, that arise. That is,
because of ignorance, [volitional] formations arise. Because of
[volitional] formations, consciousness arises. Because of
consciousness, name and form arise. Because of name and form, the
sixfold sense base arises. Because of the sixfold sense base,
contact arises. Because of contact, feelings arise. Beccause of
feelings, craving arises. Because of craving, clinging arises.
Because of clinging, being arises. Because of being, birth arises.
Because of birth old age, sickness, death, grief, lament,
unpleasantness, displeasure and distress arise. Thus arises the
complete mass of dukkha.
"But with the complete cessation of ignorance, [volitional]
formations cease. With the complete cessation of [volitional]
formations, consciousness ceases. With the cessation of
consciousness, name and form cease. With the cessation of name and
form, the sixfold sense base ceases. With the cessation of the
sixfold sense base, contact ceases. With the cessation of contact,
feelings ceases. With the cessation of feelings, craving ceases.
With the cessation of craving, clinging ceases. With the cessation
of clinging, being ceases. With the cessation of being, birth
ceases. With the cessation of birth, old age, sickness, death,
grief, lament, unpleasantness, displeasure and distress cease. Thus
is the complete cessation of dukkha.
"'When birth ceases old age, sickness and death cease' so it was
said. Bhikkhus, do old age, sickness and death cease when birth
ceases, or do they not, or how does it happen." "Venerable sir,
when birth ceases, old age, sickness and death cease. Thus we
understand it: 'when birth ceases, old age, sickness and death
cease.'"
"'When being ceases, birth ceases' so it was said. Bhikkhus,
does birth cease when being ceases, or does it not, or how does it
happen?" "Venerable sir, when being ceases, birth ceases. Thus we
understand it: 'When being ceases, birth ceases.'"
"'When clinging ceases, being ceases' so it was said. Bhikkhus,
does clinging cease when being ceases, or does it not, or how does
it happen?" "Venerable sir, when clinging ceases, being ceases.
Thus we understand it: 'When clinging ceases, being ceases.'"
"'When craving ceases, clinging ceases' so it was said.
Bhikkhus, does craving cease when clinging ceases, or does it not,
or how does it happen?" "Venerable sir, when craving ceases,
clinging ceases. Thus we understand it: 'When craving ceases,
clinging ceases.'"
"'When feeling ceases, craving ceases' so it was said. Bhikkhus,
does craving cease when feeling ceases, or does it not, or how does
it happen?" "Venerable sir, when feeling ceases, craving ceases.
Thus we understand it: 'When feeling ceases, craving ceases.'"
"'When contact ceases, feeling ceases' so it was said. Bhikkhus,
does feeling cease when contact ceases or does it not, or how does
it happen?" "Venerable sir, when contact ceases, feeling ceases.
Thus we understand it: 'When contact ceases, feeling ceases.'"
"'When the sixfold sense base ceases, contact ceases' so it was
said. Bhikkhus, does the sixfold sense base cease when contact
ceases, or does it not, or how does it happen?" "Venerable sir,
when the sixfold sense base ceases, contact ceases. Thus we
understand it: 'When the sixfold sense base cease, contact
ceases.'"
"'When name and form cease, the sixfold sense base ceases' so it
was said. Bhikkhus, does the sixfold sense base cease when name and
form cease or does it not, or how do they happen?" "Venerable sir,
when name and form cease, the sixfold sense base ceases. Thus we
understand it: 'When name and form cease, the sixfold sense base
ceases.'"
"'When consciousness ceases, name and form cease' so it was
said. Bhikkhus, do name and form cease when consciousness ceases,
or do they not, or how does it happen?" "Venerable sir, when
consciousness ceases, name and form cease. Thus we understand it:
'When consciousness ceases, name and form cease.'"
"'When [volitional] formations cease, consciousness ceases' so
it was said. Bhikkhus, does consciousness cease when [volitional]
formations cease or does it not, or how does it happen?."
"Venerable sir, when [volitional] formations cease, consciousness
ceases. Thus we understand it: 'when [volitional] formations cease,
consciousness ceases.'"
"'When ignorance ceases, [volitional] formations cease' so it is
said. Bhikkhus, do [volitional] formations cease when ignorance
ceases, or do they not, or how does it happen?" "Venerable sir,
when ignorance ceases, [volitional] formations cease. Thus we
understand it: 'when ignorance ceases, [volitional] formations
cease.'"
"Good, Bhikkhus! You say this and I also say it. Thus when this
is present, that happens. When this arises, that arise. That is,
because of ignorance, [volitional] formations arise. Because of
[volitional] formations, consciousness arises. Because of
consciousness, name and form arise. Because of name and form, the
sixfold sense base arises. Because of the sixfold sense base,
contact arises. Because of contact, feelings arise. Beccause of
feelings, craving arises. Because of craving, clinging arises.
Because of clinging, being arises. Because of being, birth arises.
Because of birth, old age, sickness, death, grief, lament,
unpleasantness, displeasure and distress arise. Thus arises the
complete mass of dukkha.
"Bhikkhus, you who know thus and see thus, would your mind run
to the past: 'Was I in the past or was I not in the past? What was
I in the past? How was I in the past? Having been what, what did I
become?'" "No, venerable sir." "Bhikkhus, would you who know and
see thus, run to the future: 'Will I be in the future, or will I
not be in the future? What will I be in the future? How will I be
in the future? Having been what, what will I become?'" "No,
venerable sir." "Bhikkhus, would you who know and see thus have
doubts about the present: 'Am I, or am I not? What am I? How am I?
Where did this being come from? Where will it go?'" "No, venerable
sir."
"Bhikkhus, you who know thus and see thus, would you say: 'We
have reverence for the Teacher. We say it out of reverence to the
Teacher'?" "No, venerable sir." "Bhikkhus, you who know thus and
see thus, would you say: 'Our recluse said it, these are the
recluse’s words. But we do not say that'?" "No, venerable sir."
"Bhikkhus, you who know thus and see thus, would you acknowledge
another teacher?" "No, venerable sir." "Bhikkhus, you who know thus
and see thus, would you seek meaning in religious rites, ceremonies
or festivals of other recluses and brahmins?" "No, venerable sir."
"Bhikkhus, is it that you youself knowing, seeing and experiencing
this speak thus?" "Yes, venerable sir."
"Good, O, Bhikkhus, I have led you in this Dhamma which is
visible here and now, timeless, open to inspection, leading onwards
and to be experienced by the wise for themselves. It was in
reference to this that it was said: 'Bhikkhus, this Dhamma is
visible here and now, timeless, open to inspection, leading onwards
and to be experienced by the wise for themselves'."
"Bhikkhus, a descent to the womb comes about with the coming
together of three things: If there is the union of mother and
father, but it is not the season of the mother and the one to be
born is not present - then there is no descent to the womb. If
there is the union of mother and father and it is the season of the
mother but the one to be born is not present - then there is no
descent to the womb. If there is the union of mother and father and
it is the season of the mother and the one to be born is present -
then there is a descent to the womb.
"The mother carries the embryo in her womb for nine or ten
months with great anxiety and trouble. After nine or ten months she
gives birth with great anxiety and trouble. She supports the
newborn with her own blood; for in the Noble Ones’ dispensation
mother’s milk is called blood.
"Bhikkhus, that child grows and his faculties mature and he
plays games that children play, such as playing with toy ploughs,
turning somersaults, making toy wind mills with palm leaves, making
small carts and bows. Bhikkhus, that child grows and his faculties
mature [further] and the youth enjoys the five strands of sense
pleasures; he lives enticed by pleasing and agreeable forms
cognisable by eye consciousness, agreeable sounds cognisable by ear
consciousness, agreeable smells cognisable by nose consciousness,
agreeable tastes cognisable by tongue consciousness and agreeable
touches cognisable by body consciousness.
"On seeing a form with the eye he becomes greedy for a pleasant
form, or averse to a disagreeable form. He abides with mindfulness
of the body not established and with a limited mind. He does not
know the deliverance of mind nor the deliverance through wisdom as
it really is, where unwholesome states cease completely. He follows
the path of agreeing and disagreeing and experiences whatever
feeling that arises - pleasant, unpleasant, or neither unpleasant
nor pleasant. Delighted and pleased with those [pleasant] feelings
he appropriates them. This arouses interest in those feelings. That
interest for feelings is clinging. From clinging, there arises
being, from being arises birth, from birth old age, sickness and
death, grief, lament, unpleasantness, displeasure and distress.
Thus arises the complete mass of dukkha.
"Hearing a sound with the ear, smelling a smell with the nose,
tasting a taste with the tongue, feeling a touch with the body,
thinking a thought with the mind, he becomes greedy for a pleasant
experience, or averse to a disagreeable one. He abides with
mindfulness of the body not established and with a limited mind. He
does not know the deliverance of mind nor the deliverance through
wisdom as it really is, where unwholesome states cease completely.
He follows the path of agreeing and disagreeing and experiences
whatever feeling that arises - pleasant, unpleasant, or neither
unpleasant nor pleasant. Delighted and pleased with those
[pleasant] feelings he appropriates them. This arouses interest in
those feelings. That interest for feelings is clinging. From
clinging, there arises being, from being arises birth, from birth
old age, sickness and death, grief, lament, unpleasantness,
displeasure and distress. Thus arises the complete mass of
dukkha.
"Bhikkhus, a Tathagata arises in the world, a worthy one,
perfectly enlightened, endowed with clear knowledge and conduct,
accomplished, a knower of the world, unsurpassed trainer of men to
be tamed, teacher of gods and men, enlightened and exalted. Having
realized by his own direct knowledge this world with its gods, its
Maras, and its Brahmas, this generation with its recluses and
brahmins, its rulers and people, he makes it known to others. He
teaches the Dhamma that is good in the beginning, good in the
middle, and good in the end, possessing meaning and phrasing; he
reveals the holy life that is fully complete and purified.
"A householder, or a householder's son, or one born into some
other family, hears the Dhamma. Having heard the Dhamma, he gains
faith in the Tathagata. Endowed with such faith, he reflects: 'The
household life is crowded, a path of dust. Going forth is like the
open air. It is not easy for one dwelling at home to lead the
perfectly complete, perfectly purified holy life, bright as a
polished conch. Let me then shave off my hair and beard, put on
saffron robes, and go forth from the household life into
homelessness.'
"After some time he abandons his accumulation of wealth, be it
large or small; he abandons his circle of relatives, be it large or
small; he shaves off his hair and beard, puts on saffron robes, and
goes forth from the household life into homelessness.
"When he has thus gone forth, he lives restrained by the rules
of the Patimokkha, possessed of proper behavior and resort.
Abandoning the taking of life, he abstains from the taking of life.
He dwells with his rod laid down, his knife laid down, scrupulous,
merciful, compassionate for the welfare of all living beings.
"Abandoning the taking of what is not given, he abstains from
taking what is not given. He takes only what is given, accepts only
what is given, lives not by stealth but in honesty with a pure
mind.
"Abandoning incelibacy, he lives a celibate life, aloof,
refraining from the sexual act that is the villager's way.
"Abandoning false speech, he abstains from false speech. He
speaks the truth, holds to the truth, is firm, reliable, no
deceiver of the world.
"Abandoning divisive speech he abstains from divisive speech.
What he has heard here he does not tell there to break those people
apart from these people here. What he has heard there he does not
tell here to break these people apart from those people there. Thus
reconciling those who have broken apart or cementing those who are
united, he loves concord, delights in concord, enjoys concord,
speaks things that create concord.
"Abandoning abusive speech, he abstains from abusive speech. He
speaks words that are soothing to the ear, that are affectionate,
that go to the heart, that are polite, appealing and pleasing to
people at large.
"Abandoning idle chatter, he abstains from idle chatter. He
speaks in season, speaks what is factual, what is in accordance
with the goal, the Dhamma, and the Discipline. He speaks words
worth treasuring, seasonable, reasonable, circumscribed, connected
with the goal.
"He abstains from damaging seed and plant life.
"He eats only in one part of the day, refraining from food at
night and from eating at improper times.
"He abstains from dancing, singing, instrumental music, and from
witnessing unsuitable shows.
"He abstains from wearing garlands and from beautifying himself
with scents and cosmetics.
"He abstains from high and luxurious beds and seats.
"He abstains from accepting gold and silver.
"He abstains from accepting uncooked grain... raw meat... women
and girls... male and female slaves... goats and sheep... fowl and
pigs... elephants, cattle, steeds, and mares... fields and
property.
"He abstains from accepting fields and lands.
"He abstains from running messages... from buying and selling...
from dealing with false scales, false metals, and false measures...
from bribery, deception, and fraud.
"He abstains from mutilating, executing, imprisoning, highway
robbery, plunder, and violence.
"Just as a bird, wherever it goes, flies with its wings as its
only burden; so too is a bhikkhu is content with a set of robes to
provide for his body and almsfood to provide for his hunger.
Wherever he goes, he takes only his barest necessities along.
"On seeing a form with the eye, he does not grasp at any theme
or details by which -- if he were to dwell without restraint over
the faculty of the eye -- evil, unskillful qualities such as greed
or distress might assail him. On hearing a sound with the ear... On
smelling an odor with the nose... One tasting a flavor with the
tongue... On touching a tactile sensation with the body... On
cognizing an idea with the intellect, he does not grasp at any
theme or details by which -- if he were to dwell without restraint
over the faculty of the intellect -- evil, unskillful qualities
such as greed or distress might assail him. Endowed with this noble
restraint over the sense faculties, he experiences within himself
an unblemished happiness.
"In going forward and returning, a bhikkhu acts with clear
comprehension. In looking ahead and looking aside, he acts with
clear comprehension. In bending and stretching his limbs, he acts
with clear comprehension. In wearing his robes and cloak and using
his almsbowl, he acts with clear comprehension. In eating,
drinking, chewing, and tasting, he acts with clear comprehension.
In defecating and urinating, he acts with clear comprehension. In
walking, standing, sitting, lying down, waking up, speaking, and
remaining silent, he acts with clear comprehension.
"Endowed with this noble aggregate of moral discipline, this
noble restraint over the sense faculties, this noble mindfulness
and clear comprehension, and this noble contentment, he resorts to
a secluded dwelling - a forest, the foot of a tree, a mountain, a
glen, a hillside cave, a cremation ground, a jungle grove, the open
air, a heap of straw. After returning from his alms-round,
following his meal, he sits down, crosses his legs, holds his body
erect, and sets up mindfulness before him.
"Abandoning covetousness with regard to the world, he dwells
with an awareness devoid of covetousness. He cleanses his mind of
covetousness. Abandoning ill will and anger, he dwells with an
awareness devoid of ill will, sympathetic with the welfare of all
living beings. He cleanses his mind of ill will and anger.
Abandoning sloth and drowsiness, he dwells with an awareness devoid
of sloth and drowsiness, mindful, alert, percipient of light. He
cleanses his mind of sloth and drowsiness. Abandoning restlessness
and worry, he dwells undisturbed, his mind inwardly stilled. He
cleanses his mind of restlessness and worry. Abandoning doubt, he
dwells having crossed over doubt, with no perplexity with regard to
skillful mental qualities. He cleanses his mind of doubt.
"Having thus abandoned these five hindrances, imperfections of
the mind that weaken wisdom, quite secluded from sense desires,
secluded from unwholesome states of mind, he enters and remains in
the first Jhana which is filled with rapture and happiness born of
seclusion and is accompanied by initial and sustained attention [to
the meditation subject].
"With the stilling of initial and sustained attention, by
gaining inner tranquillity and unification of mind, he enters and
remains in the second Jhana which is free from initial and
sustained attention and is filled with rapture and happiness born
of concentration.
"With the fading away of rapture, remaining imperturbable,
mindful, and clearly aware, he enters the third Jhana and
experiences within himself the joy of which the Noble Ones declare,
'Happy is he who dwells with equanimity and mindfulness.'
"With the abandoning of pleasure and pain -- as with the earlier
disappearance of joy and sorrow -- he enters and remains in the
fourth Jhana which is beyond pleasure and pain; and purified by
equanimity and mindfulness.
"On seeing a form with the eye he does not become greedy for
pleasant forms, or averse to disagreeable forms. He abides with
mindfulness of the body established and with a immeasureable mind.
He knows the deliverance of mind and the deliverance through wisdom
as it really is, where unwholesome states cease completely. Having
abandoned the path of agreeing and disagreeing, he experiences
whatever feeling that arises - pleasant, unpleasant, or neither
unpleasant nor pleasant - just as it is. He is not delighted or
pleased with those feelings and he does not appropriates them.
Interest in those feelings ceases. With the cessation of interest,
clinging ceases. With no clinging, there is no being; no being, no
birth; with no birth, there is no old age, sickness or death, no
grief, lament, unpleasantness, displeasure or distress. Thus ceases
the complete mass of dukkha.
"On hearing a sound with the ear, smelling a smell with the
nose, tasting a taste with the tongue, feeling a touch with the
body, thinking a thought with the mind, he does not become greedy
for pleasant experiences, or averse to disagreeable ones. He abides
with mindfulness of the body established and with a immeasureable
mind. He knows the deliverance of mind and the deliverance through
wisdom as it really is, where unwholesome states cease completely.
Having abandoned the path of agreeing and disagreeing, he
experiences whatever feeling that arises - pleasant, unpleasant, or
neither unpleasant nor pleasant - just as it is. He is not
delighted or pleased with those feelings and he does not
appropriates them. Interest in those feelings ceases. With the
cessation of interest, clinging ceases. With no clinging, there is
no being; no being, no birth; with no birth, there is no old age,
sickness or death, no grief, lament, unpleasantness, displeasure or
distress. Thus ceases the complete mass of dukkha.
"Bhikkhus, remember this deliverance through the destruction of
craving as taught in brief by me. But the bhikkhu Sati, the son of
a fisherman, is caught in a net of much craving."
The Blessed One said this and those bhikkhus delighted in the
words of the Blessed One.
Back to Sutta Translations
Back to the Majjhima Nikaya Study Guide
<!-- [email protected] --> Back to Leigh's Home Page Site Map
Site Search
