The Middle Length Discourses of the Buddha - Bhikkhu Nanamoli [152]
7. Now on that occasion a number of bhikkhus were walking up and down in the open. Then Saccaka the Nigaṇṭha’s son went up to them and asked: “Where is Master Gotama staying now, sirs? We want to see Master Gotama.”
“The Blessed One has entered the Great Wood, Aggivessana, and is sitting at the root of a tree for the day’s abiding.”
8. Then Saccaka the Nigaṇṭha’s son, together with a large following of Licchavis, entered the Great Wood and went to the Blessed One. He exchanged greetings with the Blessed One, and after this courteous and amiable talk was finished, sat down at one side. Some of the Licchavis paid homage to the Blessed One and sat down at one side; some exchanged greetings with him, and when this courteous and amiable talk was finished, sat down at one side; some extended their hands in reverential salutation towards the Blessed One and sat down at one side; some pronounced their name and clan in the Blessed One’s presence and sat down at one side; some kept silent and sat down at one side.
9. When Saccaka the Nigaṇṭha’s son had sat down, he said to the Blessed One: “I would like to question Master Gotama on a certain point, if Master Gotama would grant me the favour of an answer to the question.”
“Ask what you like, Aggivessana.” [230]
“How does Master Gotama discipline his disciples? And how is Master Gotama’s instruction usually presented to his disciples?”
“This is how I discipline my disciples, Aggivessana, and this is how my instruction is usually presented to my disciples: ‘Bhikkhus, material form is impermanent, feeling is impermanent, perception is impermanent, formations are impermanent, consciousness is impermanent. Bhikkhus, material form is not self, feeling is not self, perception is not self, formations are not self, consciousness is not self. All formations are impermanent; all things are not self.’ That is the way I discipline my disciples, and that is how my instruction is usually presented to my disciples.”
10. “A simile occurs to me, Master Gotama.”
“Explain how it occurs to you, Aggivessana,” the Blessed One said.
“Just as when seeds and plants, whatever their kind, reach growth, increase, and maturation, all do so in dependence upon the earth, based upon the earth; and just as when strenuous works, whatever their kind, are done, all are done in dependence upon the earth, based upon the earth—so too, Master Gotama, a person has material form as self, and based upon material form he produces merit or demerit. A person has feeling as self, and based upon feeling he produces merit or demerit. A person has perception as self, and based upon perception he produces merit or demerit. A person has formations as self, and based upon formations he produces merit or demerit. A person has consciousness as self, and based upon consciousness he produces merit or demerit.”
11. “Aggivessana, are you not asserting thus: ‘Material form is my self, feeling is my self, perception is my self, formations are my self, consciousness is my self’?”
“I assert thus, Master Gotama: ‘Material form is my self, feeling is my self, perception is my self, formations are my self, consciousness is my self.’ And so does this great multitude.”373
“What has this great multitude to do with you, Aggivessana? Please confine yourself to your own assertion alone.”
“Then, Master Gotama, I assert thus: ‘Material form is my self, feeling is my self, perception is my self, formations are my self, consciousness is my self.’”
12. “In that case, Aggivessana, I shall ask you a question in return. Answer it as you choose. [231] What do you think, Aggivessana? Would a head-anointed noble king—for example, King Pasenadi of Kosala or King Ajātasattu Vedehiputta of Magadha—exercise the power in his own realm to execute