7.
The Discourse on the Middle
61.
Thus have I heard -
On one occasion the Blessed One was dwelling at Bārāṇasī in the Deer Park at Isipatana.
Now at that time, when many elder monks, after the meal, having returned from their alms round, were seated together assembled in the circular pavilion, this discussion arose -
"This was said, friends, by the Blessed One in the Pārāyana, in Metteyya's Question -
Him I call a great man, he here has gone beyond the seamstress."
"What indeed, friends, is one end, what is the second end, what is the middle, what is the seamstress?" When this was said, a certain monk said this to the elder monks - "Contact, friends, is one end, the origin of contact is the second end, the cessation of contact is the middle, craving is the seamstress; for craving sews it for the production of this or that existence. To this extent, friends, a monk directly knows what should be directly known, fully understands what should be fully understood; directly knowing what should be directly known, fully understanding what should be fully understood, he becomes one who makes an end of suffering in this very life."
When this was said, a certain monk said this to the elder monks - "The past, friends, is one end, the future is the second end, the present is the middle, craving is the seamstress; for craving sews it for the production of this or that existence. To this extent, friends, a monk directly knows what should be directly known, fully understands what should be fully understood; directly knowing what should be directly known, fully understanding what should be fully understood, he becomes one who makes an end of suffering in this very life."
When this was said, a certain monk said this to the elder monks - "Pleasant feeling, friends, is one end, unpleasant feeling is the second end, neither-unpleasant-nor-pleasant feeling is the middle, craving is the seamstress; for craving sews it for the production of this or that existence. To this extent, friends, a monk directly knows what should be directly known, fully understands what should be fully understood; directly knowing what should be directly known, fully understanding what should be fully understood, he becomes one who makes an end of suffering in this very life."
When this was said, a certain monk said this to the elder monks - "Mentality, friends, is one end, materiality is the second end, consciousness is the middle, craving is the seamstress; for craving sews it for the production of this or that existence. To this extent, friends, a monk directly knows what should be directly known, fully understands what should be fully understood; directly knowing what should be directly known, fully understanding what should be fully understood, he becomes one who makes an end of suffering in this very life."
When this was said, a certain monk said this to the elder monks - "The six internal sense bases, friends, are one end, the six external sense bases are the second end, consciousness is the middle, craving is the seamstress; for craving sews it for the production of this or that existence. To this extent, friends, a monk directly knows what should be directly known, fully understands what should be fully understood; directly knowing what should be directly known, fully understanding what should be fully understood, he becomes one who makes an end of suffering in this very life."
When this was said, a certain monk said this to the elder monks - "Identity, friends, is one end, the origin of identity is the second end, the cessation of identity is the middle, craving is the seamstress; for craving sews it for the production of this or that existence. To this extent, friends, a monk directly knows what should be directly known, fully understands what should be fully understood; directly knowing what should be directly known, fully understanding what should be fully understood, he becomes one who makes an end of suffering in this very life."
When this was said, a certain monk said this to the elder monks - "It has been answered indeed, friends, by all of us each according to his own discernment. Come, friends, let us go to where the Blessed One is; having approached, we will report this matter to the Blessed One. As the Blessed One answers us, so we will remember it." "Yes, friends," the elder monks assented to that monk. Then the elder monks approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, the elder monks reported to the Blessed One all the friendly conversation they had together. "Whose statement, venerable sir, was well spoken?" "All of yours, monks, was well spoken in a way, but listen to what was said by me with reference to this, in the Pārāyana, in Metteyya's Question -
Him I call a great man, he here has gone beyond the seamstress.'"
"Listen to that, pay close attention; I will speak." "Yes, venerable sir," the elder monks assented to the Blessed One. The Blessed One said this: "Contact, monks, is one end, the origin of contact is the second end, the cessation of contact is the middle, craving is the seamstress; for craving sews it for the production of this or that existence. To this extent, monks, a monk directly knows what is to be directly known, fully understands what is to be fully understood; directly knowing what is to be directly known, fully understanding what is to be fully understood, he becomes one who makes an end of suffering in this very life." The seventh.