2. CHABBISODHANA SUTTA
Discourse on six ways of testing Arahatship
Anupada Vagga, Uparipannasa
Majjhima Nikaya, Suttanta Pitaka

        98. Thus have I heard:

        Once the Bhagava was residing at the Jetavana monastery of Anathapindika in Savatthi. Then the Bhagava addressed the bhikkhus, saying: "Bhikkhus!" The bhikkhus replied to the Bhagava: "Venerable Sir!" The Bhagava spoke thus:

        Bhikkhus, in this Teaching a bhikkhu claims the attainment of arahatship, saying, 'Rebirth is ended. The Noble Practice of Purity has been accomplished. What is to be done (for the attainment of Magga Insight) has been done. Nothing else remains to be done (for such attainment). I know this.'

        Bhikkhus, the words of that bhikkhu should neither be approved nor rejected. Without approving or rejecting, you should question him thus: 'Friend, the Bhagava who knows all, who sees all, who is worthy of special veneration and who is perfectly self-enlightened, has taught well these four kinds of statements. Which are the four? They are: to speak of what is seen as seen, what is heard as heard, what is sensed as sensed, and what is cognized as cognized. Friend, these are the four kinds of statements taught well by the Bhagava who knows all, who sees all, who is worthy of special veneration, and who is perfectly self-enlightened. Regarding these four kinds of statements, by knowing how and by seeing how, is the mind of the venerable one freed from Clinging and released from asavas?'

        Bhikkhus, the bhikkhu who is rid of asavas, who has fulfilled Magga Practice, who has completed the task, who has laid down the burden (of the five khandhas), who has gained Arahattaphala, who has done away with the fetters binding him to existence , who has full knowledge, and who has a mind liberated from kilesas, would answer in this way: 'Friend, with regard to what I see I do not cling to it, I do not reject it, I am not attached to it. I am not bound to it, I am not fettered to it, I do not associate with it, and I abide with a mind unrestricted by it. Friend, with regard to what I hear ...p... Friend, with regard to what I sense ...p... Friend, with regard to what I cognize I do not cling to it, I do not reject it, I am not attached to it, I am not bound to it, I am not fettered to it, I do not associate with it, and I abide with a mind unrestricted by it. Friend, knowing thus and seeing thus, with regard to these four kinds of statements, my mind is freed from Clinging and is released from asavas.'

        Bhikkhus, you should rejoice at the words of that bhikkhu and express satisfaction by saying, 'Good!' Having rejoiced at his words and having expressed satisfaction by saying 'Good', you should ask him a further question thus:

       99. 'Friend, the Bhagava who knows all, who sees all, who is worthy of special veneration, and who is perfectly self-enlightened, has taught well the five aggregates which are the objects of Clinging. Which are the five? They are: the aggregate of corporeality which is the object of clinging, the aggregate of sensation which is the object of clinging, the aggregate of perception which is the object of clinging, the aggregate of volitional activities which is the object of clinging, and the aggregate of consciousness which is the object of clinging. Friend, these are the five aggregates which are the objects of clinging taught well by the Bhagava who knows all, who sees all, who is worthy of special veneration and who is perfectly self-enlightened. Regarding these five aggregates which are the objects of clinging, by knowing how, and by seeing how, is the mind of the venerable one freed from Clinging and released from asavas?'

        Bhikkhus, the bhikkhu who is rid of asavas, who has fulfilled Magga Practice, who has completed the task, who has laid down the burden (of the five khandhas), who has gained Arahattaphala, who has done away with the fetters binding him to existence, who has full knowledge and who has a mind liberated from kilesas, would answer in this way: 'Friend, 'because of the knowledge that corporeality lacks strength, is subject to dissolution and is devoid of comfort, there is extinction, absence, cessation, renunciation of and release from adherence and clinging to corporeality, which forms the basis of, which is permeated by, and in which lies latent (demeritorious) thought; thus I know that my mind is liberated. Friend, because of the knowledge that sensation ...p... Friend, because of the knowledge that perception ...p... Friend, because of the knowledge that volitional activities ...p... Friend, because of the knowledge that consciousness lacks strength, is subject to dissolution and is devoid of comfort, there is extinction, absence, cessation, renunciation of and release from adherence and clinging to consciousness which forms the basis of, which is permeated by, and in which lies latent (demeritorious) thought; thus I know that my mind is liberated. Friend, knowing thus and seeing thus, with regard to these five aggregates which are the objects of clinging, my mind is freed from Clinging and is released from asavas.'

        Bhikkhus, you should rejoice at the words of that bhikkhu and express satisfaction by saying, 'Good!' Having rejoiced at his words and having expressed satisfaction by saying, 'Good', you should ask him a further question thus:

        100. 'Friend, the Bhagava who knows all, who sees all, who is worthy of special veneration and who is perfectly self-enlightened has taught well the six elements. Which are the six? They are: the element of solidity, the element of fluidity and cohesion, the element of heat, the element of motion, the element of space¹ and the element of consciousness. Friend, these are the six elements taught well by the Bhagava who knows all, who sees all, who is worthy of special veneration and who is perfectly self-enlightened.

        'Regarding these six elements, by knowing how and by seeing how is the mind of the venerable one

        Bhikkhus, the bhikkhu who is rid of asavas, who has fulfilled Magga Practice, who has completed the task, who has laid down the burden (of the five khandhas), who has gained Arahattaphala, who has done away with the fetters binding him to existence, who has full knowledge, and who has a mind liberated from kilesas, would answer in this way: 'Friend, I do not take the element of solidity as Self, atta. Neither do I take factors dependent on the element of solidity as Self, atta. Because of extinction, absence, cessation, renunciation of and release from Clinging, which cause the mind to settle on, adhere to and lie latent in factors dependent on the element of solidity, I know that my mind is liberated. Friend, I do not take the element of fluidity and cohesion ...p... Friend, I do not take the element of heat ...p... Friend, I do not take the element of motion ...p... Friend, I do not take the element of space ...p... Friend, I do not take the the element of consciousness as Self. Neither do I take factors dependent on the element of consciousness as Self. Because of extinction, absence, cessation, renunciation of and release from Clinging which cause the mind to settle on, adhere to and lie latent in factors dependent on the element of consciousness, I know that my mind is liberated. Friend, knowing thus and seeing thus, with regard to these six elements, my mind is freed from Clinging and released from asavas.'

        Bhikkhus, you should rejoice at the words of that bhikkhu and express satisfaction by saying, 'Good!' Having rejoiced at his words and having expressed satisfaction by saying, 'Good', you should ask him a further question thus:

       101. 'Friend, the Bhagava who knows all, who sees all, who is worthy of special veneration and who is perfectly self-enlightened, has taught well the six (pairs of) sense-bases, internal and external. Which are the six? They are: eye and visible object, ear and sound, nose and odour, tongue and taste, body and tangible object, mind and cognizable object. Friend, these are the six (pairs of) sense-bases, internal and external, taught well by the Bhagava who knows all, who sees all, who is worthy of special veneration, and who is perfectly self-enlightened. Regarding these six (pairs of) sense-bases, by knowing how and by seeing how, is the mind of the venerable one freed from Clinging and released from asavas?'

        Bhikkhus, the bhikkhu who is rid of asavas, who has fulfilled Magga Practice, who has completed the task, who has laid down the burden (of the five khandhas)who has gained Arahattaphala, who has done away with the fetters binding him to existence, who has full knowledge, and who has a mind liberated from kilesas, would answer in this way:

        'Friend, regarding the eye, the visible object, the eye-consciousness, and the factors that are to be known together with eye-consciousness, there is extinction, absence, cessation, renunciation of and release from the desire, the attachment, the delight, the craving and the adherence and clinging to them, which form the basis of, which are permeated by, and in which lies latent (demeritorious) thought; thus I know that my mind is liberated. Friend, regarding the ear, the sound, the ear-consciousness ...p... Friend, regarding the nose, the odour, the nose-consciousness, ...p... Friend, regarding the tongue, the taste, the tongue-consciousness ...p... Friend, regarding the body, the tangible object, the body-consciousness ...p... Friend, regarding the mind, the cognizable object, the mind-consciousness and the factors that are to be known together with the mind-consciousness, there is extinction, absence, cessation, renunciation of and release from the desire, the attachment, the delight, the craving, and the adherence and clinging to them, which form the basis of, which are permeated by, and in which lies latent (demeritorious) thought; thus I know that my mind is liberated. Friend, knowing thus and seeing thus with regard to these six (pairs of) sense-bases, internal and external, my mind is freed from Clinging and released from asavas.'

        Bhikkhus, you should rejoice at the words of that bhikkhu and express satisfaction by saying, 'Good!' Having rejoiced at his words and having expressed satisfaction by saying, 'Good', you should ask him a further question thus:

        102. 'With respect to one's own body as well as another's which has consciousness, and with respect to all material objects, by knowing how and by seeing how, has the venerable one given up the concept, 'my Self, Mine and I'?

        Bhikkhus, the bhikkhu who is rid of asavas, who has fulfilled Magga Practice, who has completed the task who has laid down the burden (of the five khandhas, who has gained Arahattaphala, who has done away with the fetters binding him to existence, who has full knowledge, and who has a mind liberated from kilesas, would answer in this way: 'Friend, I did not 'know' and I did not 'see' while I was in my former lay life. The Tathagata or a disciple of the Tathagata taught me the dhamma. On hearing the dhamma I develop faith in the Tathagata. When faith is thus developed, I consider thus:

"Confined is the life of a householder; it is a path laden with dust (of defilement). A samana's life is like an open plain. Difficult it is for a layman to pursue the Noble Practice in all its fullness, in all its purity, like a polished conch. Now, it were better for me to shave off my hair and beard, don the bark-dyed robe, renounce hearth and home, and become a recluse leading the homeless life."

        'Afterwards, I gave up my wealth, great or small, leaving my relatives, be they few or be they many, shaved off my hair and beard, donned the bark-dyed robe, renounced hearth and home, and became a recluse leading the homeless life.

        'Having entered the Order, I observed the precepts and the rule of life of bhikkhus. I abandoned all thoughts of taking life and abstained from destruction of life, setting aside the stick and sword, ashamed to do evil, I was compassionate and dwelt with solicitude for the welfare of all living beings.

        'I abandoned all thoughts of taking what was not given and abstained from taking what was not given. I accepted only what was given, wishing to receive only what I was given. I established myself in purity by abstaining from committing theft.

        'I abandoned all thoughts of leading a life of unchastity and practised chastity, remaining virtuous and abstinent from sexual intercourse, the practice of lay people.

        'I abandoned all thoughts of telling lies and abstained from telling lies, speaking only the truth, combining truth with truth, remaining steadfast (in truth), trustworthy and not deceiving.

       ' I abandoned all thoughts of slandering and abstained from slander. Hearing things from these people I did not relate them to those people to sow the seed of discord among them. Hearing things from those people I did not relate them to these people to sow the seed of discord among them. I reconciled those who were at variance. I encouraged those who were in accord. I delighted in unity, loved it and rejoiced in it. I spoke to create harmony.'

        'I abandoned all thoughts of speaking harshly and abstained from harsh speech. I spoke only blameless words, pleasing to the ear, affectionate, going to the heart, courteous, pleasing to many and heartening to many.'

        'I abandoned all thoughts of talking frivolously and abstained from frivolous talk. My speech was appropriate to the occasion, being truthful, beneficial, consistent with the Doctrine and the Discipline, memorable, timely and opportune, with reasons, confined within limits and conducive to welfare.'

        'I abstained from destroying all seeds and vegetation.'

        'I took only one meal a day, not taking food at night and fasting after mid-day.'

        'I abstained from dancing, singing, enjoying music and watching (entertainments) that is a stumbling block to the attainment of morality.'

        'I abstained from wearing flowers, using perfumes and anointing with unguents.'

        'I abstained from the use of high and luxurious beds and seats.'

        'I abstained from the acceptance of gold and silver.'

        'I abstained from the acceptance of uncooked cereals.'

        'I abstained from the acceptance of uncooked meat.'

        'I abstained from the acceptance of women and maidens.'

        'I abstained from the acceptance of male and female slaves.'

        'I abstained from the acceptance of goats and sheep.'

        'I abstained from the acceptance of chickens and pigs.'

        'I abstained from the acceptance of elephants, cattle, horses and mares.'

        'I abstained from the acceptance of cultivated or uncultivated land.'

        'I abstained from acting as messenger or courier.'

        'I abstained from buying and selling.'

        'I abstained from using false weights and measures and counterfeits.'

        'I abstained from such dishonest practices as bribery, cheating and fraud.'

        'I abstained from maiming, murdering, holding persons in captivity, committing highway robbery, plundering villages and engaging in dacoity.'

        'I remained contented with robes just sufficient to protect my body and with food just sufficient to sustain me. Wherever I went, I carried with me only my requisites. Just as a winged bird, wherever it flies, flies only with its burden of wings, so too I was contented with my robes that protect my body and with the food that sustained me; wherever I went I properly carried with me only my requisites. Thus fully equipped with this group of noble morality, I enjoyed blameless happiness within myself.'

       103. 'Whenever I saw a visible object with the eye, I did not take in its characteristics (such as male or female), nor its secondary details (such as expression or behaviour). If the faculty of sight was left unguarded, such depraved states of mind as covetousness and dissatisfaction stemming from that would overpower me as I failed to control my senses. So I applied myself to the task of restraining my faculty of sight, kept watch on it, and gained control over it.

        'Whenever I heard a sound with the ear ...p...

       'Whenever I smelled an odour with the nose ...p...

       'Whenever I tasted a flavour with the tongue

       'Whenever I made contact with the body ...p...

        'Whenever I cognized a mind-object with the mind, I did not take in its characteristics (such as pleasing or unpleasing), nor its secondary details. If the faculty of mind was left unguarded, such depraved states of mind as covetousness and dissatisfaction stemming from that would overpower me as I failed to control my senses. So I applied myself to the task of restraining my faculty of mind, kept watch on it, and gained control over it.'

        'And I, endowed with this noble control of the sense faculties, enjoyed within myself happiness unalloyed (with defilements of the mind).'

        'I kept myself completely aware, in moving forward or back, kept myself completely aware, in looking forward or sideways; kept myself completely aware, in bending or stretching my limbs; kept myself completely aware, in carrying or wearing the great robe (i.e., double-layered robe), alms-bowl and the other two robes; kept myself completely aware, in eating, drinking, chewing and savouring (food and beverages); kept myself completely aware, in urinating and defecating; kept myself completely aware, in walking, standing, sitting, falling asleep, waking, speaking and observing silence.'

        'Then I, endowed with this noble group of moral precepts, this noble contentedness, this noble self-control, and this noble mindfulness and clear comprehension, chose for habitation a lonely spot in the woods or at the foot of a tree or on a hillside or in a gully, or in a mountain cave, or in a cemetery, or in a thicket, or on an open plain, or on a heap of straw.

        'Returning from the round of alms and having had my meal, I sat down cross-legged and upright and established mindfulness in meditation. Then I dissociated myself from coveting the world (i.e., of the five aggregates which are the objects of Clinging) and abided with my mind free from covetousness, thereby cleansing myself of covetousness altogether. I dissociated myself from ill will, abided with my mind free from ill will and developed goodwill towards all living beings, thereby cleansing myself of ill will altogether. I dissociated myself from sloth and torpor, abided with my mind free from sloth and torpor with clear perception, mindfulness and comprehension, thereby cleansing myself of sloth and torpor altogether. I dissociated myself from restlessness and worry and abided with my mind in calmness and developed inner peace, thereby cleansing myself of restlessness and worry altogether. I dissociated myself from doubt, abided with my mind free from doubt, and did not waver (in my faith) in meritorious dhammas, there by cleansing myself of doubt altogether.'

        104. 'Having got rid of these five nivaranas, hindrances that cause defilement of the mind and the weakening of wisdom, and having become detached from sensual pleasures and demeritorious factors, I entered upon and abided in the first jhana which has vitakka (initial application of mind) and vicara (sustained application of mind) and which has piti (delightful satisfaction) and sukha (bliss) born of detachment from the nivaranas, hindrances.

        'Having got rid of vitakka and vicara, I entered upon and abided in the second jhana, with internal tranquillity, with enhancement of one-pointedness of mind, devoid of vitakka and vicara, but with piti and sukha born of concentration ...p... abided in the third jhana ...p... abided in the fourth jhana.

        'When the settled mind has thus become perfectly pure, cleansed, unsullied, uncontaminated, malleable, ready for application, firm and imperturbable, I directed it towards (attainment of) Asavakkhaya nana, the Insight which uproots the asavas.

        'I knew fundamentally and truly: "This is dukkha"; I knew fundamentally and truly: "This is the cause of dukkha"; I knew fundamentally and truly: "This is the extinction of dukkha"; I knew fundamentally and truly: "This is the practice leading to the extinction of dukkha"; I knew fundamentally and truly: "These are the asavas"; I knew fundamentally and truly: "This is the cause of the asavas"; I knew fundamentally and truly: "This is the extinction of the asavas"; I knew fundamentally and truly: "This is the practice leading to the extinction of the asavas". Knowing thus and seeing thus, my mind became liberated from kamasava, the defilement of sense-desire, bhavasava, the defilement of hankering after (better) existence, and avijjasava, the defilement of ignorance of the Four Ariya Truths. When (the mind was thus) liberated there occurred the knowledge "it is liberated." I knew "Rebirth is ended; the Noble Practice of Purity has been accomplished; what is to be done (for the attainment of Magga Insight) has been done; nothing else remains to be done (for such attainment) ".

        'With respect to one's own body as well as another's which has consciousness, and with respect to all material objects, by knowing thus and by seeing thus I have given up the concept," my Self, Mine and I".'

        Bhikkhus, you should rejoice at the words of that bhikkhu and express satisfaction by saying, 'Good!' Having rejoiced at his words and having expressed satisfaction by saying 'Good', you should acclaim thus:

        'Friends! It is of benefit, a great benefit to us in having the chance to see such a personage as the venerable one among the companions in the practice of the dhamma'.

        Thus spoke the Bhagava. Delighted, the bhikkhus rejoiced in what the Bhagava had said.

        1. the element of space (okasa) is explained as 'that which cannot be subjected to any marking'. One cannot write on or put any mark on space, since space is void and empty. Corporeal or material particles that make up any form have interstices or space between them, though this may not be apparent to the naked eye. (^)

End of the Chabbisodhana Sutta,

the second in this vagga.