7.
The Discourse on Clinging and Agitation
7.
At Sāvatthī.
"I will teach you, monks, agitation through clinging and non-agitation through non-clinging.
Listen to that, pay close attention;
I will speak."
"Yes, venerable sir," those monks assented to the Blessed One.
The Blessed One said this:
"And how, monks, is there agitation through clinging? Here, monks, an ignorant worldling, who does not see the noble ones, who is not skilled in the noble teaching, who is undisciplined in the noble teaching, who does not see good persons, who is not skilled in the teaching of good persons, who is undisciplined in the teaching of good persons, regards matter as self, or self as possessing matter; or matter as in self, or self as in matter. That matter of his changes, becomes otherwise. Due to the change and alteration of matter, his consciousness follows the change of matter. Agitation and arising of mental states born from following the change of matter remain obsessing his mind. Through the exhaustion of mind, he is with fright and with vexation and with expectation, and is agitated through clinging.
"He regards feeling as self, or self as possessing feeling; or feeling as in self, or self as in feeling. That feeling of his changes, becomes otherwise. Due to the change and alteration of feeling, his consciousness follows the change of feeling. Agitation and arising of mental states born from following the change of feeling remain obsessing his mind. Through the exhaustion of mind, he is with fright and with vexation and with expectation, and is agitated through clinging.
"He regards perception as self, etc. he regards activities as self, or self as possessing activities; or activities as in self, or self as in activities. Those activities of his change, become otherwise. Due to the change and alteration of activities, his consciousness follows the change of activities. Agitation and arising of mental states born from following the change of activities remain obsessing his mind. Through the exhaustion of mind, he is with fright and with vexation and with expectation, and is agitated through clinging.
He regards consciousness as self, or self as possessing consciousness; or consciousness as in self, or self as in consciousness. That consciousness of his changes, becomes otherwise. Due to the change and alteration of consciousness, his consciousness follows the change of consciousness. Agitation and arising of mental states born from following the change of consciousness remain obsessing his mind. Through the exhaustion of mind, he is with fright and with vexation and with expectation, and is agitated through clinging. Thus, monks, there is agitation through clinging.
"And how, monks, is there non-agitation through non-clinging? Here, monks, a learned noble disciple, who sees the noble ones, who is skilled in the noble teaching, who is well disciplined in the noble teaching, who sees good persons, who is skilled in the teaching of good persons, who is well disciplined in the teaching of good persons, does not regard matter as self, nor self as possessing matter; nor matter as in self, nor self as in matter. That matter of his changes, becomes otherwise. Due to the change and alteration of matter, his consciousness does not follow the change of matter. Agitation and arising of mental states born from following the change of matter do not remain obsessing his mind. Through the non-exhaustion of mind, he is neither with fright nor with vexation nor with expectation, and without clinging he is not agitated.
He does not regard feeling as self, nor self as possessing feeling; nor feeling as in self, nor self as in feeling. That feeling of his changes, becomes otherwise. Due to the change and alteration of feeling, his consciousness does not follow the change of feeling. Agitation and arising of mental states born from following the change of feeling do not remain obsessing his mind. Through the non-exhaustion of mind, he is neither with fright nor with vexation nor with expectation, and without clinging he is not agitated.
"He does not regard perception, etc. he does not regard activities as self, nor self as possessing activities; nor activities as in self, nor self as in activities. Those activities of his change, become otherwise. Due to the change and alteration of activities, his consciousness does not follow the change of activities. Agitation and arising of mental states born from following the change of activities do not remain obsessing his mind. Through the non-exhaustion of mind, he is neither with fright nor with vexation nor with expectation, and without clinging he is not agitated.
"He does not regard consciousness as self, nor self as possessing consciousness, etc. That consciousness of his changes, becomes otherwise. Due to the change and alteration of consciousness, his consciousness does not follow the change of consciousness. Agitation and arising of mental states born from following the change of consciousness do not remain obsessing his mind. Through the non-exhaustion of mind, he is neither with fright nor with vexation nor with expectation, and without clinging he is not agitated. Thus, monks, there is non-agitation through non-clinging." The seventh.