The Middle Length Discourses of the Buddha - Bhikkhu Nanamoli [105]
17. “Since he regards them thus, he is not agitated about what is non-existent.ʺ260
(AGITATION)
18. When this was said, a certain bhikkhu asked the Blessed One: “Venerable sir, can there be agitation about what is non-existent externally?”
ʺ There can be, bhikkhu, ʺ the Blessed One said. ʺHere, bhikkhu, someone thinks thus: ‘Alas, I had it! Alas, I have it no longer! Alas, may I have it! Alas, I do not get it!’ Then he sorrows, grieves, and laments, he weeps beating his breast and becomes distraught. That is how there is agitation about what is non-existent externally.”
19. “Venerable sir, can there be no agitation about what is non-existent externally?”
“There can be, bhikkhu, ” the Blessed One said. “ Here, bhikkhu, someone does not think thus: ‘Alas I had it! Alas, I have it no longer! Alas, may I have it! Alas, I do not get it!’ Then he does not sorrow, grieve, and lament, he does not weep beating his breast and become distraught. That is how there is no agitation about what is non-existent externally.”
20. “Venerable sir, can there be agitation about what is non-existent internally?”
“ There can be, bhikkhu, ” the Blessed One said. “ Here, bhikkhu, someone has the view: ‘That which is the self is the world; after death I shall be permanent, everlasting, eternal, not subject to change; I shall endure as long as eternity.’ He hears the Tathāgata or a disciple of theTathāgata teaching the Dhamma for the elimination of all standpoints, decisions, obsessions, adherences, and underlying tendencies, for the stilling of all formations, for the relinquishing of all attachments, for the destruction of craving, for dispassion, for cessation, for Nibbāna. He [137] thinks thus: ‘So I shall be annihilated! So I shall perish! So I shall be no more!’ Then he sorrows, grieves, and laments, he weeps beating his breast and becomes distraught. That is how there is agitation about what is non-existent internally.”
21. “Venerable sir, can there be no agitation about what is non-existent internally?”
“There can be, bhikkhu, ” the Blessed One said. “ Here, bhikkhu, someone does not have the view: ‘That which is the self is the world…I shall endure as long as eternity.’ He hears the Tathāgata or a disciple of the Tathāgata teaching the Dhamma for the elimination of all standpoints, decisions, obsessions, adherences, and underlying tendencies, for the stilling of all formations, for the relinquishing of all attachments, for the destruction of craving, for dispassion, for cessation, for Nibbāna. He does not think thus: ‘So I shall be annihilated! So I shall perish! So I shall be no more!’ Then he does not sorrow, grieve, and lament, he does not weep beating his breast and become distraught. That is how there is no agitation about what is non-existent internally.
(IMPERMANENCE AND NOT SELF)
22. “Bhikkhus, you may well acquire that possession that is permanent, everlasting, eternal, not subject to change, and that might endure as long as eternity.261 But do you see any such possession, bhikkhus?”—“No, venerable sir.”—“Good, bhikkhus. I too do not see any possession that is permanent, everlasting, eternal, not subject to change, and that might endure as long as eternity.
23. “Bhikkhus, you may well cling to that doctrine of self that would not arouse sorrow, lamentation, pain, grief, and despair in one