3.
The Discourse on Yamaka
85.
On one occasion the Venerable Sāriputta was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park.
Now at that time such an evil wrong view had arisen in the monk named Yamaka:
"Thus I understand the Teaching expounded by the Blessed One, that a monk who has eliminated the mental corruptions, with the collapse of the body, is annihilated and perishes, and does not exist after death."
Several monks heard that it seems such an evil wrong view had arisen in the monk named Yamaka: "Thus I understand the Teaching expounded by the Blessed One, that a monk who has eliminated the mental corruptions, with the collapse of the body, is annihilated and perishes, and does not exist after death." Then those monks approached the Venerable Yamaka; having approached, they exchanged friendly greetings with the Venerable Yamaka. Having concluded the pleasant and memorable talk, they sat down to one side. Seated to one side, those monks said this to the Venerable Yamaka:
"Is it true, friend Yamaka, that such an evil wrong view has arisen in you: 'Thus I understand the Teaching expounded by the Blessed One, that a monk who has eliminated the mental corruptions, with the collapse of the body, is annihilated and perishes, and does not exist after death'?" "Thus indeed, friends, I understand the Teaching expounded by the Blessed One: 'A monk who has eliminated the mental corruptions, with the collapse of the body, is annihilated and perishes, and does not exist after death.'"
"Do not, friend Yamaka, speak thus, do not misrepresent the Blessed One. For it is not good to misrepresent the Blessed One. For the Blessed One would not say thus - 'A monk who has eliminated the mental corruptions, with the collapse of the body, is annihilated and perishes, and does not exist after death.'" Yet even when being spoken to thus by those monks, the Venerable Yamaka still declared that same evil wrong view, holding onto it with tenacity and adherence: "Thus I understand the Teaching expounded by the Blessed One, that a monk who has eliminated the mental corruptions, with the collapse of the body, is annihilated and perishes, and does not exist after death."
When those monks were not able to dissuade the Venerable Yamaka from that evil wrong view, then those monks rose from their seats and approached the Venerable Sāriputta; having approached, they said this to the Venerable Sāriputta: "Friend Sāriputta, such an evil wrong view has arisen in the monk named Yamaka: 'Thus I understand the Teaching expounded by the Blessed One, that a monk who has eliminated the mental corruptions, with the collapse of the body, is annihilated and perishes, and does not exist after death.' It would be good if the Venerable Sāriputta would approach the monk Yamaka, out of compassion." The Venerable Sāriputta consented by silence. Then the Venerable Sāriputta, in the evening, having emerged from seclusion, approached the Venerable Yamaka; having approached, he exchanged friendly greetings with the Venerable Yamaka, etc. Seated to one side, the Venerable Sāriputta said this to the Venerable Yamaka:
"Is it true, friend Yamaka, that such an evil wrong view has arisen in you: 'Thus I understand the Teaching expounded by the Blessed One, that a monk who has eliminated the mental corruptions, with the collapse of the body, is annihilated and perishes, and does not exist after death'?" "Thus indeed, friends, I understand the Teaching expounded by the Blessed One, that a monk who has eliminated the mental corruptions, with the collapse of the body, is annihilated and perishes, and does not exist after death."
"What do you think, friend Yamaka, is materiality permanent or impermanent?" "Impermanent, friend." "Is feeling permanent... perception... activities... consciousness permanent or impermanent?" "Impermanent, friend." Therefore here... etc. Seeing thus... etc. He understands: ... there is no more coming back to any state of being.'"
"What do you think, friend Yamaka, do you regard materiality as the Truth-finder?" "No indeed, friend." "Do you regard feeling as the Truth-finder?" "No indeed, friend." "perception... activities... do you regard consciousness as the Truth-finder?" "No indeed, friend."
"What do you think, friend Yamaka, do you regard the Truth-finder as in materiality?" "No indeed, friend." "Do you regard the Truth-finder as apart from materiality?" "No indeed, friend." "In feeling... apart from feeling... etc. in perception, apart from perception... in activities, apart from activities... do you regard the Truth-finder as in consciousness?" "No indeed, friend." "Do you regard the Truth-finder as apart from consciousness?" "No indeed, friend."
"What do you think, friend Yamaka, do you regard matter... feeling... perception... activities... do you regard consciousness as the Truth-finder?" "No indeed, friend."
"What do you think, friend Yamaka, do you regard this one who is without matter... without feeling... non-percipient... without activities... without consciousness as the Truth-finder?" "No indeed, friend." "Here, friend Yamaka, when the Truth-finder is not found as true and reliable in this very life, is it proper for you to make this declaration - 'Thus I understand the Teaching expounded by the Blessed One, that a monk who has eliminated the mental corruptions, with the collapse of the body, is annihilated and perishes, and does not exist after death'?"
"I did indeed have, friend Sāriputta, that evil wrong view formerly when I was a fool; but now, having heard the Venerable Sāriputta's proclamation of the Teaching, that evil wrong view has been abandoned, and the Teaching has been fully realised by me."
"If, friend Yamaka, they were to ask you thus - 'That monk, friend Yamaka, who is a Worthy One, one who has eliminated the mental corruptions, what becomes of him upon the body's collapse at death?' Thus asked, friend Yamaka, how would you answer?" "If, friend, they were to ask me thus - 'That monk, friend Yamaka, who is a Worthy One, one who has eliminated the mental corruptions, what becomes of him upon the body's collapse at death?' Thus asked, friend, I would answer thus - 'Matter, friend, is impermanent. What is impermanent, that is suffering; what is suffering, that has ceased, that has passed away. Feeling... perception... activities... consciousness is impermanent. What is impermanent, that is suffering; what is suffering, that has ceased, that has passed away.' Thus asked, friend, I would answer thus."
"Good, good, friend Yamaka! Well then, friend Yamaka, I will make a simile for you for the greater understanding of this very meaning. Just as, friend Yamaka, a householder or a householder's son, wealthy, of great riches, of great possessions; and he is accomplished in protection. For him some man might appear wishing for his harm, wishing for his detriment, wishing for his lack of freedom from bondage, wishing to deprive him of life. He might think thus: 'This householder or householder's son is wealthy, of great riches, of great possessions; and he is accomplished in protection; it is not easy to deprive him of life by force. What if I were to deprive him of life by intruding?' Having approached that householder or householder's son, he would say thus - 'I would attend upon you, venerable sir.' That householder or householder's son would have him attend upon him. He would attend upon him, rising before him and retiring after him, doing whatever he commands, acting agreeably, speaking pleasantly. That householder or householder's son would believe him to be a friend; would believe him to be a companion; and would place trust in him. When, friend, it would occur to that man thus - 'This householder or householder's son has become intimate with me,' then, having found him gone to a private place, he would deprive him of life with a sharp knife.
"What do you think, friend Yamaka, when that man, having approached that householder or householder's son, said thus - 'I would attend upon you, venerable sir,' even then he was a murderer. But though being a murderer, he did not know - 'He is my murderer.' Even when he attends upon him, rising before him and retiring after him, doing whatever he commands, acting agreeably, speaking pleasantly, even then he is a murderer. But though being a murderer, he did not know - 'He is my murderer.' Even when, having found him gone to a private place, he deprives him of life with a sharp knife, even then he is a murderer. But though being a murderer, he did not know - 'He is my murderer.'" "Yes, friend." "So too, friend, 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. Feeling... perception... activities... He regards consciousness as self, or self as possessing consciousness; or consciousness as in self, or self as in consciousness."
"He does not understand as it really is impermanent matter as 'matter is impermanent'. He does not understand as it really is impermanent feeling as 'feeling is impermanent'. He does not understand as it really is impermanent perception as 'perception is impermanent'. He does not understand as it really is impermanent activities as 'activities are impermanent'. He does not understand as it really is impermanent consciousness as 'consciousness is impermanent'.
"He does not understand as it really is suffering matter as 'matter is suffering'. Suffering feeling... suffering perception... suffering activities... does not understand as it really is suffering consciousness as 'consciousness is suffering'.
"He does not understand as it really is non-self matter as 'matter is non-self'. Non-self feeling... non-self perception... non-self activities... does not understand as it really is non-self consciousness as 'consciousness is non-self'.
"He does not understand as it really is conditioned matter as 'matter is conditioned'. Conditioned feeling... conditioned perception... conditioned activities... does not understand as it really is conditioned consciousness as 'consciousness is conditioned'.
"He does not understand as it really is murderous matter as 'matter is murderous'. Murderous feeling as 'feeling is murderous'... murderous perception as 'perception is murderous'... does not understand as it really is murderous activities as 'activities are murderous'. He does not understand as it really is murderous consciousness as 'consciousness is murderous'.
"He approaches matter, clings to it, and determines 'this is my self'. Feeling... perception... activities... he approaches consciousness, clings to it, and determines 'this is my self'. For him these five aggregates of clinging, approached and clung to, lead to harm and suffering for a long time.
"But, friend, a learned noble disciple, who sees the noble ones, etc. 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. Not feeling... not perception... not activities... he does not regard consciousness as self, nor self as possessing consciousness; nor consciousness as in self, nor self as in consciousness.
He understands impermanent matter as 'matter is impermanent' as it really is. Impermanent feeling... impermanent perception... impermanent activities... he understands impermanent consciousness as 'consciousness is impermanent' as it really is.
He understands suffering matter as 'matter is suffering' as it really is. Suffering feeling... suffering perception... suffering activities... he understands suffering consciousness as 'consciousness is suffering' as it really is.
He understands non-self matter as 'matter is non-self' as it really is. Non-self feeling... non-self perception... non-self activities... he understands non-self consciousness as 'consciousness is non-self' as it really is.
He understands conditioned matter as 'matter is conditioned' as it really is. Conditioned feeling... conditioned perception... conditioned activities... he understands conditioned consciousness as 'consciousness is conditioned' as it really is.
He understands murderous matter as 'matter is murderous' as it really is. Murderous feeling... murderous perception... he understands murderous activities as 'activities are murderous' as it really is. He understands murderous consciousness as 'consciousness is murderous' as it really is.
"He does not approach matter, does not cling to, does not determine - 'myself'. Feeling... perception... activities... He does not approach consciousness, does not cling to, does not determine - 'myself'. For him these five aggregates of clinging, not approached, not clung-to, lead to welfare and happiness for a long time." "So it is, friend Sāriputta, for those venerable ones who have such fellows in the holy life who are compassionate, who desire their welfare, who exhort, who instruct. And having heard the proclamation of the Teaching from the Venerable Sāriputta, my mind has become liberated from the mental corruptions by non-clinging." The third.