Division I THE ROOT FIFTY

1Thus have I heard.² 35:1–22 are composed in accordance with templates met with earlier; see Concordance 3 for the correlations. In this saṁyutta, each template is instantiated twice, first with the internal bases, then with the external ones. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!”

2“Venerable sir!” those bhikkhus replied. The Blessed One said this:

3“Bhikkhus, the eye is impermanent.³ Spk distinguishes the different types of “eyes” referred to in the canon. These are first divided into two general classes: the eye of knowledge (ñāṇacakkhu) and the physical eye (maṁsacakkhu). The former is fivefold: (i) the Buddha eye (buddhacakkhu), the knowledge of the inclinations and underlying tendencies of beings, and the knowledge of the degree of maturity of their spiritual faculties; (ii) the Dhamma eye (dhammacakkhu), the knowledge of the three lower paths and fruits; (iii) the universal eye (samantacakkhu ), the Buddha’s knowledge of omniscience; (iv) the divine eye (dibbacakkhu), the knowledge arisen by suffusion of light (which sees the passing away and rebirth of beings); and (v) the wisdom eye (paññācakkhu), the discernment of the Four Noble Truths. The physical eye is twofold: (i) the composite eye (sasambhāracakkhu), the physical eyeball; and (ii) the sensitive eye (pasādacakkhu), i.e., the sensitive substance in the visual apparatus that responds to forms (perhaps the retina and optic nerve). Here the Blessed One speaks of the sensitive eye as the “eye base.” The ear, etc., should be similarly understood. Mind (mano) is the mind of the three planes, which is the domain of exploration with insight (tebhāmakasammasanacāracitta ). For the commentarial treatment of the sense bases, see Vism 444–46 (Ppn 14:36–53). Hamilton challenges the commentarial classification of the first five sense bases under the rūpakkhandha, arguing from the fact that the standard definition of the form aggregate in the suttas does not include them. In her view, the sense faculties are powers of perception partaking of both material and mental characteristics and thus unclassifiable exclusively under rūpa (Identity and Experience, pp. 14–22). By the same logic, however, it might be argued that the five external sense bases should not be assigned to the rūpakkhandha, for again the suttas do not place them there. The plain fact is that the correlations between the khandhas, āyatanas, and dhātus are not made explicit in the Nikāyas at all, but only in the Abhidhamma Piṭaka, which classifies both the first five internal and external sense bases under rūpa. The five faculties and four sense objects (excluding the tactile object) are categorized as “derivative form” (up̄d̄ r̄pa), i.e., form derived from the four primary elements; the tactile object is classified under three of the primary elements: earth (hardness or softness), heat (hotness or coolness), and air (pressure and motion). The suttas themselves do not enumerate the types of derivative form, and the Abhidhamma texts seem to be filling in this lacuna.
What is impermanent is suffering. What is suffering is nonself. What is nonself should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’

4“The ear is impermanent…. The nose is impermanent…. The tongue is impermanent…. The body is impermanent…. The mind is impermanent. What is impermanent is suffering. What is suffering is nonself. What is nonself should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ [2]

5“Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards the eye, revulsion towards the ear, revulsion towards the nose, revulsion towards the tongue, revulsion towards the body, revulsion towards the mind. Experiencing revulsion, he becomes dispassionate. Through dispassion [his mind] is liberated. When it is liberated there comes the knowledge: ‘It’s liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”

2. The Internal as Suffering

1“Bhikkhus, the eye is suffering. What is suffering is nonself. What is nonself should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’

2“The ear is suffering…. The nose is suffering…. The tongue is suffering…. The body is suffering…. The mind is suffering. What is suffering is nonself. What is nonself should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’

3“Seeing thus … He understands: ‘… there is no more for this state of being.’”

3. The Internal as Nonself

1“Bhikkhus, the eye is nonself. What is nonself should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’

2“The ear is nonself…. The nose is nonself…. The tongue is nonself…. The body is nonself…. The mind is nonself. What is nonself should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’

3“Seeing thus … He understands: ‘… there is no more for this state of being.’”

4. The External as Impermanent

1“Bhikkhus, forms are impermanent. What is impermanent is suffering. What is suffering is nonself. What is nonself should be seen as it really is with correct wisdom thus: ‘This is not mine, [3] this I am not, this is not my self.’

2“Sounds … Odours … Tastes … Tactile objects … Mental phenomena are impermanent.⁴ Spk: Mental phenomena: the mental-phenomena object of the three planes (dhamm̄ ti tebhāmakadhamm̄rammạạ). I render dhammā here as “mental phenomena” rather than as “mental object”—the standard rendering—in compliance with the idea, stressed in the Abhidhamma and the commentaries, that the dhammāyatana comprises not only the types of objects peculiar to the mind base (man̄yatana), but also all the mental phenomena associated with consciousness of any type, that is, as including the associated feeling, perception, and volitional formations. See the definition of the dhammāyatana at Vibh 72, and the explanation at Vism 484 (Ppn 15:14). The three planes are the sensuous plane, the form plane, and the formless plane.
What is impermanent is suffering. What is suffering is nonself. What is nonself should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’

3“Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards forms, revulsion towards sounds, revulsion towards odours, revulsion towards tastes, revulsion towards tactile objects, revulsion towards mental phenomena. Experiencing revulsion, he becomes dispassionate. Through dispassion [his mind] is liberated. When it is liberated there comes the knowledge: ‘It’s liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”

5. The External as Suffering

1“Bhikkhus, forms are suffering. What is suffering is nonself. What is nonself should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’

2“Sounds … Odours … Tastes … Tactile objects … Mental phenomena are suffering. What is suffering is nonself. What is nonself should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’

3“Seeing thus … He understands: ‘… there is no more for this state of being.’”

6. The External as Nonself

1“Bhikkhus, forms are nonself. What is nonself should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’

2“Sounds … Odours … Tastes … Tactile objects … Mental phenomena are nonself. What is nonself should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’

3“Seeing thus … He understands: ‘… there is no more for this state of being.’” [4]

7. The Internal as Impermanent in the Three Times

1At Sāvatthī. “Bhikkhus, the eye is impermanent, both of the past and the future, not to speak of the present. Seeing thus, bhikkhus, the instructed noble disciple is indifferent towards the eye of the past; he does not seek delight in the eye of the future; and he is practising for revulsion towards the eye of the present, for its fading away and cessation.

2“The ear is impermanent … The nose is impermanent … The tongue is impermanent … The body is impermanent … The mind is impermanent, both of the past and the future, not to speak of the present. Seeing thus, bhikkhus, the instructed noble disciple is indifferent towards the mind of the past … for its fading away and cessation.”

8. The Internal as Suffering in the Three Times

1At Sāvatthī. “Bhikkhus, the eye is suffering, both of the past and the future, not to speak of the present. Seeing thus … The mind is suffering … for its fading away and cessation.”

9. The Internal as Nonself in the Three Times

1At Sāvatthī. “Bhikkhus, the eye is nonself, both of the past and the future, not to speak of the present. Seeing thus … [5] … The mind is nonself … for its fading away and cessation.”

10-12. The External as Impermanent in the Three Times, Etc.

1(These three suttas are identical with §§7-9, but by way of the six external sense bases.) [6]

1At Sāvatthī. “Bhikkhus, before my enlightenment, [7] while I was still a bodhisatta, not yet fully enlightened, it occurred to me: ‘What is the gratification, what is the danger, what is the escape in the case of the eye? What is the gratification, what is the danger, what is the escape in the case of the ear … the nose … the tongue … the body … the mind?’

2“Then, bhikkhus, it occurred to me: ‘The pleasure and joy that arise in dependence on the eye: this is the gratification in the eye. That the eye is impermanent, suffering, and subject to change: this is the danger in the eye. The removal and abandonment of desire and lust for the eye: this is the escape from the eye.

3“‘The pleasure and joy that arise in dependence on the ear … the nose … the tongue … the body … the mind: this is the gratification in the mind. That the mind is impermanent, suffering, and subject to change: this is the danger in the mind. The removal and abandonment of desire and lust for the mind: this is the escape from the mind.’

4“So long, bhikkhus, as I did not directly know as they really are the gratification, the danger, and the escape in the case of these six internal sense bases, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, its devas and humans. But when I directly knew all this as it really is, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with … its devas and humans.⁵ Spk: The “internalness” of the sense faculties should be understood as stemming from the strength of desire and lust for them. For people regard the six internal bases like the interior of a house, the six external bases like the house’s vicinity. Just as the desire and lust of people are extremely strong in relation to what is inside the house and they don’t let anyone unknown enter, so is it in relation to the six internal bases. But as people’s desire and lust are not so strong in relation to the house’s vicinity, and they don’t forcibly prevent others from walking by, so is it in relation to the external sense bases. [8]

5“The knowledge and vision arose in me: ‘Unshakable is my liberation of mind; this is my last birth; now there is no more renewed existence.’”

14. Before My Enlightenment (2)

(The same is repeated for the six external sense bases.)

15. Seeking Gratification (1)

1“Bhikkhus, I set out seeking the gratification in the eye. Whatever gratification there is in the eye—that I discovered. I have clearly seen with wisdom just how far the gratification in the eye extends. [9]

2“Bhikkhus, I set out seeking the danger in the eye. Whatever danger there is in the eye—that I discovered. I have clearly seen with wisdom just how far the danger in the eye extends.

3“Bhikkhus, I set out seeking the escape from the eye. Whatever escape there is from the eye—that I discovered. I have clearly seen with wisdom just how far the escape from the eye extends.

4“Bhikkhus, I set out seeking the gratification in … the danger in … the escape from the ear … the nose … the tongue … the body … the mind. Whatever escape there is from the mind—that I discovered. I have clearly seen with wisdom just how far the escape from the mind extends.

5“So long, bhikkhus, as I did not directly know as they really are the gratification, the danger, and the escape in the case of these six internal sense bases, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, its devas and humans. But when I directly knew all this as it really is, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with … its devas and humans.

6“The knowledge and vision arose in me: ‘Unshakable is my liberation of mind; this is my last birth; now there is no more renewed existence.’”

16. Seeking Gratification (2)

1(The same for the six external sense bases.) [10]

17. If There Were No (1)

1“Bhikkhus, if there were no gratification in the eye, beings would not become enamoured with it; but because there is gratification in the eye, beings become enamoured with it. If there were no danger in the eye, beings would not experience revulsion towards it; but because there is danger in the eye, beings experience revulsion towards it. If there were no escape from the eye, beings would not escape from it; but because there is an escape from the eye, beings escape from it.

2“Bhikkhus, if there were no gratification in the ear … [11] … in the nose … in the tongue … in the body … in the mind, beings would not become enamoured with it … but because there is an escape from the mind, beings escape from it.

3“So long, bhikkhus, as beings have not directly known as they really are the gratification as gratification, the danger as danger, and the escape as escape in the case of these six internal sense bases, they have not escaped from this world with its devas, Māra, and Brahmā, from this generation with its ascetics and brahmins, its devas and humans; they have not become detached from it, released from it, nor do they dwell with a mind rid of barriers. But when beings have directly known all this as it really is, [12] then they have escaped from this world with its devas and humans … they have become detached from it, released from it, and they dwell with a mind rid of barriers.”

18. If There Were No (2)

1(The same for the six external sense bases.) [13]

19. Delight (1)

1“Bhikkhus, one who seeks delight in the eye seeks delight in suffering. One who seeks delight in suffering, I say, is not freed from suffering. One who seeks delight in the ear … in the nose … in the tongue … in the body … in the mind seeks delight in suffering. One who seeks delight in suffering, I say, is not freed from suffering.

2“One who does not seek delight in the eye … in the mind does not seek delight in suffering. One who does not seek delight in suffering, I say, is freed from suffering.”

20. Delight (2)

1(The same for the six external sense bases.) [14]

21. Arising of Suffering (1)

1“Bhikkhus, the arising, continuation, production, and manifestation of the eye is the arising of suffering, the continuation of disease, the manifestation of aging-and-death. The arising of the ear … the nose … the tongue … the body … the mind is the arising of suffering, the continuation of disease, the manifestation of aging-and-death.

2“The cessation, subsiding, and passing away of the eye … the mind is the cessation of suffering, the subsiding of disease, the passing away of aging-and-death.”

22. Arising of Suffering (2)

1(The same for the six external sense bases.) [15]

1At Sāvatthī. “Bhikkhus, I will teach you the all.⁶ Spk: The all (sabba) is fourfold: (i) the all-inclusive all (sabbasabba ), i.e., everything knowable, all of which comes into range of the Buddha’s knowledge of omniscience; (ii) the all of the sense bases (āatanasabba), i.e., the phenomena of the four planes; (iii) the all of personal identity (sakk̄yasabba ), i.e., the phenomena of the three planes; and (iv) the partial all (padesasabba), i.e., the five physical sense objects. Each of these, from (i) to (iv), has a successively narrower range than its predecessor. In this sutta the all of the sense bases is intended. The four planes are the three mundane planes (see n. 4) and the supramundane plane (the four paths, their fruits, and Nibbāna).
Listen to that….

2“And what, bhikkhus, is the all? The eye and forms, the ear and sounds, the nose and odours, the tongue and tastes, the body and tactile objects, the mind and mental phenomena. This is called the all.

3“If anyone, bhikkhus, should speak thus: ‘Having rejected this all, I shall make known another all’—that would be a mere empty boast on his part.⁷ Tassa vācāvatthur ev’ assa. Spk: It would be just a mere utterance. But if one passes over the twelve sense bases, one cannot point out any real phenomenon. If he were questioned he would not be able to reply and, further, he would meet with vexation. For what reason? Because, bhikkhus, that would not be within his domain.”⁸ Yathā taṁ bhikkhave avisayasmiṁ. Spk: People become vexed when they go outside their domain. Just as it is outside one’s domain to cross a deep body of water while carrying a stone palace on one’s head, or to drag the sun and moon off their course, and one would only meet with vexation if one makes the attempt, so too in this case.

24. Abandonment (1)

1“Bhikkhus, I will teach you the Dhamma for abandoning all. Listen to that….

2“And what, bhikkhus, is the Dhamma for abandoning all? The eye is to be abandoned, forms are to be abandoned, eye-consciousness is to be abandoned, eye-contact is to be abandoned, [16] and whatever feeling arises with eye-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—that too is to be abandoned.⁹ It might seem that in adding factors of experience not enumerated among the twelve sense bases—namely, consciousness, contact, and feeling—the Buddha has just now violated his own decree that the “all” comprises everything. However, the factors mentioned here (and below) can be classified among the twelve bases. The six types of consciousness are included in the mind base (man̄yatana). Mind (mano) as a separate factor, the supporting condition for mind-consciousness, then becomes narrower in scope than the mind base; according to the commentarial system it denotes the bhavaṅgacitta or subliminal life-continuum. Among the bases, contact and feeling are included in the base of mental phenomena (dhamm̄yatana), along with other mental concomitants and dhammārammaṇa, the objects of mind-consciousness. Mind-consciousness itself, according to Spk, comprises the mind-door adverting consciousness (manodv̄r̄vajjanacitta) and the javanas. On these technical terms from the Abhidhamma, see CMA 3:8–11.

3“The ear is to be abandoned … The mind is to be abandoned, mental phenomena are to be abandoned, mind-consciousness is to be abandoned, mind-contact is to be abandoned, and whatever feeling arises with mind-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—that too is to be abandoned.

4“This, bhikkhus, is the Dhamma for abandoning all.”

25. Abandonment (2)

1“Bhikkhus, I will teach you the Dhamma for abandoning all through direct knowledge and full understanding. ¹⁰ Sabbaṁ abhiññā pariññā pahānāya. Spk glosses: sabbaṁ abhijānitvā parijānitvā pajahanatthāya. On the distinction between abhiññā and pariññā, see III, n. 42. Listen to that….

2“And what, bhikkhus, is the Dhamma for abandoning all through direct knowledge and full understanding? The eye is to be abandoned through direct knowledge and full understanding, forms are to be so abandoned, eye-consciousness is to be so abandoned, eye-contact is to be so abandoned, and whatever feeling arises with eye-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—that too is to be abandoned through direct knowledge and full understanding.

3“The ear is to be abandoned through direct knowledge and full understanding … The mind is to be abandoned through direct knowledge and full understanding, mental phenomena [17] are to be so abandoned, mind-consciousness is to be so abandoned, mind-contact is to be so abandoned, and whatever feeling arises with mind-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—that too is to be abandoned through direct knowledge and full understanding.

4“This, bhikkhus, is the Dhamma for abandoning all through direct knowledge and full understanding.”

26. Full Understanding (1)

1At Sāvatthī. “Bhikkhus, without directly knowing and fully understanding the all, without developing dispassion towards it and abandoning it, one is incapable of destroying suffering.¹¹ Spk: In this sutta the three kinds of full understanding are discussed: full understanding of the known, full understanding by scrutinization, and full understanding as abandonment. See I, n. 36, III, n. 42.

2“And what, bhikkhus, is that all without directly knowing and fully understanding which, without developing dispassion towards which and abandoning which, one is incapable of destroying suffering?

3“Without directly knowing and fully understanding the eye, without developing dispassion towards it and abandoning it, one is incapable of destroying suffering. Without directly knowing and fully understanding forms … eye-consciousness … eye-contact … and whatever feeling arises with eye-contact as condition … without developing dispassion towards it and abandoning it, one is incapable of destroying suffering.

4“Without directly knowing and fully understanding the ear … the mind … and whatever feeling arises with mind-contact as condition … without developing dispassion towards it and abandoning it, one is incapable of destroying suffering.

5“This, bhikkhus, is the all without directly knowing and fully understanding which … one is incapable of destroying suffering.

6“Bhikkhus, by directly knowing and fully understanding the all, by developing dispassion towards it and abandoning it, one is capable of destroying suffering. [18]

7“And what, bhikkhus, is that all by directly knowing and fully understanding which, by developing dispassion towards which and abandoning which, one is capable of destroying suffering?

8“By directly knowing and fully understanding the eye … the mind … and whatever feeling arises with mind-contact as condition … by developing dispassion towards it and abandoning it, one is capable of destroying suffering.

9“This, bhikkhus, is the all by directly knowing and fully understanding which … one is capable of destroying suffering.”

27. Full Understanding (2)

1“Bhikkhus, without directly knowing and fully understanding the all, without developing dispassion towards it and abandoning it, one is incapable of destroying suffering.

2“And what, bhikkhus, is the all…?

3“The eye and forms and eye-consciousness and things to be cognized by eye-consciousness.¹² Cakkhuviññāṇaviññātabbā dhammā. Spk gives several alternative explanations to show how these might differ from rūpā: “He shows this, taking into account the same form taken in above (by the word r̄p̄); or else rūpa takes into account form that actually comes into range (of consciousness), while this denotes form that does not come into range. This is the decision here: Above (all form) is included, whether or not it comes into range, but here the three aggregates associated with consciousness are included, because they are to be cognized along with eye-consciousness. The same method applies to the remaining terms.” This explanation seems to me contrived. [19] The ear and sounds and ear-consciousness and things to be cognized by ear-consciousness…. The mind and mental phenomena and mind-consciousness and things to be cognized by mind-consciousness.

4“This, bhikkhus, is the all without directly knowing and fully understanding which, without developing dispassion towards which and abandoning which, one is incapable of destroying suffering.

5“But, bhikkhus, by directly knowing and fully understanding the all, by developing dispassion towards it and abandoning it, one is capable of destroying suffering.

6“And what, bhikkhus, is the all…? (as above)

7“This, bhikkhus, is the all by directly knowing and fully understanding which, by developing dispassion towards which and abandoning which, one is capable of destroying suffering.”

28. Burning

1On one occasion the Blessed One was dwelling at Gayā, at Gayā’s Head, together with a thousand bhikkhus. There the Blessed One addressed the bhikkhus thus:¹³ This sutta, often called “The Fire Sermon,” is the third discourse of the Buddha as recorded in the narrative of his ministry at Vin I 34–35. According to this source, the thousand bhikkhus were former jaṭila (matted-hair) ascetics under the leadership of the three Kassapa brothers. The Buddha had converted them by a series of miracles, after which he preached the present sermon. The sermon gains special meaning from the fact that before their conversion these ascetics had been devoted to the fire sacrifice. The full account is at Vin I 24–34; see Ñāṇamoli, Life of the Buddha, pp. 54–60, 64–69. Spk: Having led the thousand bhikkhus to Gayā’s Head, the Blessed One reflected, “What kind of Dhamma talk would be suitable for them?” He then realized, “In the past they worshipped the fire morning and evening. I will teach them that the twelve sense bases are burning and blazing. In this way they will be able to attain arahantship.” In this sutta the characteristic of suffering is discussed.

2“Bhikkhus, all is burning. And what, bhikkhus, is the all that is burning? The eye is burning, forms are burning, eye-consciousness is burning, eye-contact is burning, and whatever feeling arises with eye-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—that too is burning. Burning with what? Burning with the fire of lust, with the fire of hatred, with the fire of delusion; burning with birth, aging, and death; with sorrow, lamentation, pain, displeasure, and despair, I say.

3“The ear is burning … [20] … The mind is burning … and whatever feeling arises with mind-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—that too is burning. Burning with what? Burning with the fire of lust, with the fire of hatred, with the fire of delusion; burning with birth, aging, and death; with sorrow, lamentation, pain, displeasure, and despair, I say.

4“Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards the eye, towards forms, towards eye-consciousness, towards eye-contact, towards whatever feeling arises with eye-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant; experiences revulsion towards the ear … towards the mind … towards whatever feeling arises with mind-contact as condition…. Experiencing revulsion, he becomes dispassionate. Through dispassion [his mind] is liberated. When it is liberated there comes the knowledge: ‘It’s liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”

5This is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One’s statement. And while this discourse was being spoken, the minds of the thousand bhikkhus were liberated from the taints by nonclinging.

29. Weighed Down

1Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary. There the Blessed One addressed the bhikkhus thus:

2“Bhikkhus, all is weighed down.¹⁴ Se and Ee read andhabhūtaṁ, but I prefer Be addhabhūtaṁ, which Spk supports with its gloss: Addhabhūtan ti adhibhūtaṁ ajjhotthaṭaṁ, upaddutan ti attho; “weighed down: overcome, overloaded, meaning oppressed.” See I, v. 203 and I, n. 121; 22:1 (III 1,20) and III, n. 3. Norman explains that addhabhūta might have developed from the aorist addhabhavi = ajjhabhavi (< *adhya-bhavi ). Once the origin of the aorist was no longer understood, the verb was assumed to be addhabhavati with a past participle addhabhūta; see GD, p. 356, n. 968. [21] And what, bhikkhus, is the all that is weighed down? The eye is weighed down, forms are weighed down, eye-consciousness is weighed down, eye-contact is weighed down, and whatever feeling arises with eye-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—that too is weighed down. Weighed down by what? Weighed down by birth, aging, and death; by sorrow, lamentation, pain, displeasure, and despair, I say.

3“The ear is weighed down … The mind is weighed down … Weighed down by what? Weighed down by birth … by despair, I say.

4“Seeing thus … He understands: ‘… there is no more for this state of being.’”

30. Appropriate for Uprooting

1“Bhikkhus, I will teach you the way that is appropriate for uprooting all conceivings. [22] Listen to that and attend closely, I will speak….

2“And what, bhikkhus, is the way that is appropriate for uprooting all conceivings?¹⁵ Sabbamaññitasamugghātasāruppaṁ paṭipadaṁ. “Conceiving” (maññanā) is the distortional thought process governed by craving, conceit, and views; the notions that arise from such modes of thought are also called conceivings (with the past participle maññita). They include the ideas “I am,” “I am this,” and all other notions derived from these root errors; see 35:248 (IV 202,18–27). The most extensive survey of conceiving is the Mūlapariyāya Sutta (MN No. 1); see Bodhi, Discourse on the Root of Existence, for a translation of the sutta and its commentary. Here, bhikkhus, a bhikkhu does not conceive the eye, does not conceive in the eye, does not conceive from the eye, does not conceive, ‘The eye is mine.’¹⁶ This fourfold pattern of conceiving also underlies the Mūlapariyāya Sutta, though the latter does not apply the pattern explicitly to the sense bases. Spk: He does not conceive the eye (cakkhụ na maññati): He does not conceive the eye as “I” or “mine,” or as “another” or “another’s.” He does not conceive in the eye (cakkhusmị na maññati): He does not conceive, “I am in the eye, my appurtenances are in the eye; another is in the eye, another’s appurtenances are in the eye.” He does not conceive from the eye (cakkhuto na maññati): He does not conceive, “I have emerged from the eye, my appurtenances have emerged from the eye; another has emerged from the eye, another’s appurtenances have emerged from the eye.” He does not arouse even one of the conceivings of craving, conceit, or views.
He does not conceive forms … eye-consciousness … eye-contact … and as to whatever feeling arises with eye-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—he does not conceive that, does not conceive in that, does not conceive from that, does not conceive, ‘That is mine.’

3“He does not conceive the ear … He does not conceive the mind … mental phenomena … mind-consciousness … mind-contact … [23] and as to whatever feeling arises with mind-contact as condition … he does not conceive that, does not conceive in that, does not conceive from that, does not conceive, ‘That is mine.’

4“He does not conceive all, does not conceive in all, does not conceive from all, does not conceive, ‘All is mine.’

5“Since he does not conceive anything thus, he does not cling to anything in the world. Not clinging, he is not agitated. Being unagitated, he personally attains Nibbāna. He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’¹⁷ See I, n. 376 and II, n. 137. Spk: In this sutta, insight culminating in arahantship is discussed in forty-four cases. Spkpṭ: In the eye door there are seven items: eye, forms, eye-consciousness, eye-contact, and pleasant, painful, and neutral feeling. So too in the other five doors, making forty-two. The passage on “not conceiving the all” makes forty-three, and the phrase “he does not cling to anything in the world” brings the total to forty-four.

6“This, bhikkhus, is the way that is appropriate for uprooting all conceivings.”

31. Suitable for Uprooting (1)

1“Bhikkhus, I will teach you the way that is suitable for uprooting all conceivings.¹⁸ Sabbamaññitasamugghātasappāyapaṭipadā. Listen to that….

2“And what, bhikkhus, is the way that is suitable for uprooting all conceivings? Here, bhikkhus, a bhikkhu does not conceive the eye, does not conceive in the eye, does not conceive from the eye, does not conceive, ‘The eye is mine.’ He does not conceive forms … eye-consciousness … eye-contact … and as to whatever feeling arises with eye-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—he does not conceive that, does not conceive in that, does not conceive from that, does not conceive, ‘That is mine.’ For, bhikkhus, whatever one conceives, whatever one conceives in, whatever one conceives from, whatever one conceives as ‘mine’—that is otherwise. The world, becoming otherwise, attached to becoming, seeks delight only in becoming.¹⁹ Tato taṁ hoti aññathā; aññathābhāvı̄ bhavasatto loko bhavam ev’ ābhinandati. There seems to be a word play here revolving around the two ideas of “being/becoming otherwise.” According to Spk, the first sentence asserts that the object exists in a different mode (aññen’ ̄k̄rena hoti) from that in which it is conceived [Spk-pṭ: the object conceived in the mode of permanence actually exists in the mode of impermanence, etc.]. In the second sentence, I take aññathābhāvı̄ to mean “undergoing alteration,” i.e., becoming other than it was before. As Spk explains, “It is becoming otherwise by arriving at alteration, at change” (aññathābhāvạ vipariṇāmaṁ upagamanena aññathābhāvı̄ hutv̄). In the expression bhavasatto, satto is the past participle of sajjati, glossed laggo, laggito, paḷibuddho. See in this connection Ud 32,29–32 (where the text should be corrected to bhavasatto ), Sn 756–57, and MN III 42,28–29. Here “world” (loko) is obviously intended in the sense of sattaloka, “the world of beings.”

3“He does not conceive the ear … [24] … He does not conceive the mind … and as to whatever feeling arises with mind-contact as condition … he does not conceive that, does not conceive in that, does not conceive from that, does not conceive, ‘That is mine.’ For, bhikkhus, whatever one conceives, whatever one conceives in, whatever one conceives from, whatever one conceives as ‘mine’—that is otherwise. The world, becoming otherwise, attached to becoming, seeks delight only in becoming.

4“Whatever, bhikkhus, is the extent of the aggregates, the elements, and the sense bases, he does not conceive that, does not conceive in that, does not conceive from that, does not conceive, ‘That is mine.’

5“Since he does not conceive anything thus, he does not cling to anything in the world. Not clinging, he is not agitated. Being unagitated, he personally attains Nibbāna. He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’

6“This, bhikkhus, is the way that is suitable for uprooting all conceivings.”²⁰ Spk: In this sutta, insight culminating in arahantship is discussed in forty-eight cases. Spk-pṭ: The “that is otherwise” passage should be added to each section, making eight items per section. Thus there are forty-eight cases. (Spk-pṭ does not explain why the combined passage on the aggregates, etc., and the phrase “he does not cling ...” could not be counted separately to give a total of fifty cases, which would correspond to the method adopted in the preceding sutta.)

32. Suitable for Uprooting (2)

1“Bhikkhus, I will teach you the way that is suitable for uprooting all conceivings. Listen to that….

2“And what, bhikkhus, is the way that is suitable for uprooting all conceivings? What do you think, bhikkhus, is the eye permanent or impermanent?” - “Impermanent, venerable sir.” - “Is what is impermanent suffering or happiness?” - [25] “Suffering, venerable sir.” - “Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?” - “No, venerable sir.”

3“Are forms permanent or impermanent?… Is eye-consciousness … Is eye-contact … Is any feeling that arises with eye-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—permanent or impermanent?…

4“Is the ear permanent or impermanent?… Is the mind … Is any feeling that arises with mind-contact as condition permanent or impermanent?” - “Impermanent, venerable sir.” - “Is what is impermanent suffering or happiness?” - “Suffering, venerable sir.” - “Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?” - “No, venerable sir.” [26]

5“Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards the eye, towards forms, towards eye-consciousness, towards eye-contact, towards whatever feeling arises with eye-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant. He experiences revulsion towards the ear … towards the mind … towards whatever feeling arises with mind-contact as condition…. Experiencing revulsion, he becomes dispassionate. Through dispassion [his mind] is liberated. When it is liberated there comes the knowledge: ‘It’s liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’

6“This, bhikkhus, is the way that is suitable for uprooting all conceivings.”

1At Sāvatthī. “Bhikkhus, all is subject to birth. And what, bhikkhus, is the all that is subject to birth? [27] The eye is subject to birth. Forms … Eye-consciousness … Eye-contact … Whatever feeling arises with eye-contact as condition … that too is subject to birth.

2“The ear … The tongue … The body … The mind … Whatever feeling arises with mind-contact as condition … that too is subject to birth.

3“Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards the eye, towards forms, towards eye-consciousness, towards eye-contact … He understands: ‘… there is no more for this state of being.’”

34-42. Subject to Aging, Etc.

1“Bhikkhus, all is subject to aging…. All is subject to sickness…. All is subject to death…. All is subject to sorrow…. All is subject to defilement…. [28] All is subject to destruction…. All is subject to vanishing…. All is subject to origination…. All is subject to cessation….” (Each is to be completed as above.)

1At Sāvatthī. “Bhikkhus, all is impermanent…. All is suffering…. All is nonself…. [29] All is to be directly known…. All is to be fully understood…. All is to be abandoned…. All is to be realized…. All is to be fully understood through direct knowledge…. All is oppressed…. All is stricken….” (Each to be completed as in §33.) [30]

Division II THE SECOND FIFTY

1At Sāvatthī. Then a certain bhikkhu approached the Blessed One, paid homage to him, sat down to one side, [31] and said to him:

2“Venerable sir, how should one know, how should one see, for ignorance to be abandoned and true knowledge to arise?”

3“Bhikkhu, when one knows and sees the eye as impermanent, ignorance is abandoned and true knowledge arises.²¹ Spk: It is also abandoned for one who knows and sees by way of suffering and nonself, but impermanence is stated out of consideration for the inclination of the person being instructed. When one knows and sees forms as impermanent … When one knows and sees as impermanent whatever feeling arises with mind-contact as condition—whether pleasant or painful or neither-painful-norpleasant—ignorance is abandoned and true knowledge arises. When one knows and sees thus, bhikkhu, ignorance is abandoned and true knowledge arises.”

54. Abandoning the Fetters

1… “Venerable sir, how should one know, how should one see, for the fetters to be abandoned?”²² On the ten fetters (sạyojana), see 45:179–80.

(The Buddha’s reply is as above.)

55. Uprooting the Fetters

1… “Venerable sir, how should one know, how should one see, for the fetters to be uprooted?”

2“Bhikkhu, when one knows and sees the eye as nonself, [32] the fetters are uprooted. When one knows and sees forms as nonself … (all as above) … When one knows and sees thus, bhikkhu, the fetters are uprooted.”

56-59. Abandoning the Taints, Etc.

1… “Venerable sir, how should one know, how should one see, for the taints to be abandoned?… for the taints to be uprooted?… for the underlying tendencies to be abandoned?… for the underlying tendencies to be uprooted?”²³ On the three taints (̄sava), see 38:8, 45:163; for the seven underlying tendencies (anusaya), see 45:175.

2“Bhikkhu, when one knows and sees the eye as nonself, the underlying tendencies are uprooted. When one knows and sees forms as nonself … (all as above) … When one knows and sees thus, bhikkhu, the underlying tendencies are uprooted.”

60. The Full Understanding of All Clinging

1“Bhikkhus, I will teach you the Dhamma for the full understanding of all clinging.²⁴ For the four kinds of clinging (up̄d̄na), see 12:2, 45:173; for the three kinds of full understanding (pariññā), see n. 11 above. Spk paraphrases: “For the full understanding of all four kinds of clinging by the three kinds of full understanding.” Listen to that….

2“And what, bhikkhus, is the Dhamma for the full understanding of all clinging? In dependence on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling [comes to be]. [33] Seeing thus, the instructed noble disciple experiences revulsion towards the eye, towards forms, towards eye-consciousness, towards eye-contact, towards feeling. Experiencing revulsion, he becomes dispassionate. Through dispassion [the mind] is liberated. With its deliverance ²⁵ Vimokkhā. An unusual construction. One would have expected vimuttiyā, the noun more directly related to vimuccati. he understands: ‘Clinging has been fully understood by me.’

3“In dependence on the ear and sounds … In dependence on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. With contact as condition, feeling [comes to be]. Seeing thus, the instructed noble disciple experiences revulsion towards the mind, towards mental phenomena, towards mind-consciousness, towards mind-contact, towards feeling. Experiencing revulsion, he becomes dispassionate. Through dispassion [the mind] is liberated. With its deliverance he understands: ‘Clinging has been fully understood by me.’

4“This, bhikkhus, is the Dhamma for the full understanding of all clinging.”

61. The Exhaustion of All Clinging (1)

1“Bhikkhus, I will teach you the Dhamma for the exhaustion of all clinging. Listen to that….

2“And what, bhikkhus, is the Dhamma for the exhaustion of all clinging? In dependence on the eye and forms, eye-consciousness arises…. (as above) … With its deliverance he understands: ‘Clinging has been exhausted by me.’

3“In dependence on the ear and sounds … the mind and mental phenomena, mind-consciousness arises…. [34] … With its deliverance he understands: ‘Clinging has been exhausted by me.’

4“This, bhikkhus, is the Dhamma for the exhaustion of all clinging.”

62. The Exhaustion of All Clinging (2)

1“Bhikkhus, I will teach you the Dhamma for the exhaustion of all clinging. Listen to that….”

2“And what, bhikkhus, is the Dhamma for the exhaustion of all clinging? What do you think, bhikkhus, is the eye permanent or impermanent?”

3… (To be completed as in §32) … [35]

4“This, bhikkhus, is the Dhamma for the exhaustion of all clinging.”

1At Sāvatthī. Then the Venerable Migajāla approached the Blessed One, paid homage to him, sat down to one side, and said to him:²⁶ He was the son of Visākhā, the chief patroness of the Saṅgha. His verses are at Th 417–22.

2“Venerable sir, it is said, ‘a lone dweller, a lone dweller.’²⁷ Ekavihārı̄ ekavihārı̄. Cp. 21:10. [36] In what way, venerable sir, is one a lone dweller, and in what way is one dwelling with a partner?”²⁸ Sadutiyavihārı̄. Dutiya, lit. “a second,” often signifies a spouse.

3“There are, Migajāla, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu seeks delight in them, welcomes them, and remains holding to them, delight arises. When there is delight, there is infatuation. When there is infatuation, there is bondage. Bound by the fetter of delight, Migajāla, a bhikkhu is called one dwelling with a partner.

4“There are, Migajāla, sounds cognizable by the ear … odours cognizable by the nose … tastes cognizable by the tongue … tactile objects cognizable by the body … mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu seeks delight in them … he is called one dwelling with a partner.

5“Migajāla, even though a bhikkhu who dwells thus resorts to forests and groves, to remote lodgings where there are few sounds and little noise, desolate, hidden from people, appropriate for seclusion, he is still called one dwelling with a partner. For what reason? Because craving is his partner, and he has not abandoned it; therefore he is called one dwelling with a partner.

6“There are, Migajāla, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu does not seek delight in them, does not welcome them, and does not remain holding to them, delight ceases. When there is no delight, there is no infatuation. When there is no infatuation, [37] there is no bondage. Released from the fetter of delight, Migajāla, a bhikkhu is called a lone dweller.

7“There are, Migajāla, sounds cognizable by the ear … odours cognizable by the nose … tastes cognizable by the tongue … tactile objects cognizable by the body … mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu does not seek delight in them … he is called a lone dweller.

8“Migajāla, even though a bhikkhu who dwells thus lives in the vicinity of a village, associating with bhikkhus and bhikkhunīs, with male and female lay followers, with kings and royal ministers, with sectarian teachers and their disciples, he is still called a lone dweller. For what reason? Because craving is his partner, and he has abandoned it; therefore he is called a lone dweller.”

64. Migajāla (2)

1Then the Venerable Migajāla approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute.”

2“There are, Migajāla, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu seeks delight in them, welcomes them, and remains holding to them, delight arises. With the arising of delight, I say, Migajāla, there is the arising of suffering.

3“There are, Migajāla, sounds cognizable by the ear … odours cognizable by the nose … tastes cognizable by the tongue … tactile objects cognizable by the body … mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu seeks delight in them, … delight arises. [38] With the arising of delight, I say, Migajāla, there is the arising of suffering.

4“There are, Migajāla, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu does not seek delight in them, does not welcome them, and does not remain holding to them, delight ceases. With the cessation of delight, I say, Migajāla, comes the cessation of suffering.

5“There are, Migajāla, sounds cognizable by the ear … odours cognizable by the nose … tastes cognizable by the tongue … tactile objects cognizable by the body … mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu does not seek delight in them … delight ceases. With the cessation of delight, I say, Migajāla, comes the cessation of suffering.”

6Then the Venerable Migajāla, having delighted and rejoiced in the Blessed One’s words, rose from his seat, and, after paying homage to the Blessed One, keeping him on his right, he departed.

7Then, dwelling alone, withdrawn, diligent, ardent, and resolute, the Venerable Migajāla, by realizing it for himself with direct knowledge, in this very life entered and dwelt in that unsurpassed goal of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness. He directly knew: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.” And the Venerable Migajāla became one of the arahants.

65. Samiddhi (1)

1On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary. Then the Venerable

2Samiddhi approached the Blessed One … and said to him:²⁹ See 1:20, 4:22. “Venerable sir, it is said, ‘Māra, Māra.’ In what way, venerable sir, might there be Māra or the description of Māra?”³⁰ Māro vā assa mārapaññatti vā. Spk: By “Māra” he asks about death (marạa); “the description of Māra” is the description, name, appellation “Māra.” Cp. 23:11–12.

3“Where there is the eye, Samiddhi, where there are forms, [39] eye-consciousness, things to be cognized by eye-consciousness, there Māra exists or the description of Māra.

4“Where there is the ear … the mind, where there are mental phenomena, mind-consciousness, things to be cognized by mind-consciousness, there Māra exists or the description of Māra.

5“Where there is no eye, Samiddhi, no forms, no eye-consciousness, no things to be cognized by eye-consciousness, there Māra does not exist nor any description of Māra.

6“Where there is no ear … no mind, no mental phenomena, no mind-consciousness, no things to be cognized by mind-consciousness, there Māra does not exist nor any description of Māra.”

66. Samiddhi (2)

1“Venerable sir, it is said, ‘a being, a being.’ In what way, venerable sir, might there be a being or the description of a being?”

(The reply is as in the preceding sutta.)

67. Samiddhi (3)

1“Venerable sir, it is said, ‘suffering, suffering.’ In what way, venerable sir, might there be suffering or the description of suffering?”…

68. Samiddhi (4)

1“Venerable sir, it is said, ‘the world, the world.’ In what way, venerable sir, might there be the world or the description of the world?”

2“Where there is the eye, Samiddhi, where there are forms, eye-consciousness, things to be cognized by eye-consciousness, there the world exists or the description of the world.

3“Where there is the ear … [40] the mind, where there are mental phenomena, mind-consciousness, things to be cognized by mind-consciousness, there the world exists or the description of the world.

4“Where there is no eye, Samiddhi, no forms, no eye-consciousness, no things to be cognized by eye-consciousness, there the world does not exist nor any description of the world.

5“Where there is no ear … no mind, no mental phenomena, no mind-consciousness, no things to be cognized by mind-consciousness, there the world does not exist nor any description of the world.”

69. Upasena

1On one occasion the Venerable Sāriputta and the Venerable Upasena were dwelling at Rājagaha in the Cool Grove, in the

2Snake’s Hood Grotto.³¹ Upasena was Sāriputta’s younger brother. His verses are at Th 577–86. Spk explains that the grotto was called “Snake’s Hood Grotto” (sappasonḍikapabbhāra) because of its shape. Now on that occasion a viper had fallen on the Venerable Upasena’s body. Then the Venerable Upasena addressed the bhikkhus thus: “Come, friends, lift this body of mine on to the bed and carry it outside before it is scattered right here like a handful of chaff.”³² Spk: After his meal the elder had taken his large robe and was sitting in the shade of the cave doing some sewing. At that moment two young vipers were playing in the thatch over the cave; one fell and landed on the elder’s shoulder. Its mere touch was poisonous, and the poison spread over the elder’s body. He addressed the bhikkhus thus so that his body would not perish inside the cave.

3When this was said, the Venerable Sāriputta said to the Venerable Upasena: “We do not see any alteration in the Venerable Upasena’s body nor any change in his faculties; yet the Venerable Upasena says: ‘Come, friends, lift this body of mine on to the bed and carry it outside before it is scattered right here like a handful of chaff.’”

4“Friend Sāriputta, for one who thinks, ‘I am the eye’ or ‘The eye is mine’; ‘I am the ear’ or ‘The ear is mine’ … ‘I am the mind’ or ‘The mind is mine,’ there might be alteration of the body or a change of the faculties. But, friend Sāriputta, [41] it does not occur to me, ‘I am the eye’ or ‘The eye is mine’; ‘I am the ear’ or ‘The ear is mine’ … ‘I am the mind’ or ‘The mind is mine,’ so why should there be any alteration in my body or any change in my faculties?”³³ There is a word play in the exchange between Sāriputta and Upasena. The expression indriyānaṁ aññathatta, “alteration of the faculties,” is sometimes used as a euphemism meaning “profoundly distressed,” “not in one’s right mind” (see MN II 106,12). Here the text reads kāyassa vā aññathattaṁ indriyānaṁ vā vipariṇāmaṁ, but I think the implications are very similar. Sāriputta, then, is speaking literally while Upasena intends his words to be taken figuratively, as meaning that for one free from the notions of “I” and “mine” there is no distress even in the face of death. On being free from “I-making,” etc., see 21:2 (II 275,1–5) and II, n. 340.

5“It must be because I-making, mine-making, and the underlying tendency to conceit have been thoroughly uprooted in the Venerable Upasena for a long time that it does not occur to him, ‘I am the eye’ or ‘The eye is mine’; ‘I am the ear’ or ‘The ear is mine’ … ‘I am the mind’ or ‘The mind is mine.’”

6Then those bhikkhus lifted the Venerable Upasena’s body on to the bed and carried it outside. Then the Venerable Upasena’s body was scattered right there just like a handful of chaff.

70. Upavāṇa

1Then the Venerable Upavāṇa approached the Blessed One … and said to him: “Venerable sir, it is said, ‘the directly visible

2Dhamma, the directly visible Dhamma.’³⁴ Sandiṭṭhiko dhammo. What follows is the standard formula for reflection on the Dhamma, minus only the first term, svākkhāto; see I, n. 33. Upavāṇa was the Buddha’s attendant when he was suffering from a wind ailment; see 7:13. In what way, venerable sir, is the Dhamma directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise?”

3“Here, Upavāṇa, having seen a form with the eye, a bhikkhu experiences the form as well as lust for the form. He understands that lust for forms exists internally thus: ‘There is in me lust for forms internally.’ Since that is so, Upavāṇa, the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise. [42]

4“Further, Upavāṇa, having heard a sound with the ear … having cognized a mental phenomenon with the mind, a bhikkhu experiences the mental phenomenon as well as lust for the mental phenomenon. He understands that lust for mental phenomena exists internally thus: ‘There is in me lust for mental phenomena internally.’ Since that is so, Upavāṇa, the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.

5“But here, Upavāṇa, having seen a form with the eye, a bhikkhu experiences the form without experiencing lust for the form. He understands that lust for forms does not exist internally thus: ‘There is in me no lust for forms internally.’ Since that is so, Upavāṇa, the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.

6“Further, Upavāṇa, having heard a sound with the ear … [43] … having cognized a mental phenomenon with the mind, a bhikkhu experiences the mental phenomenon without experiencing lust for the mental phenomenon. He understands that lust for mental phenomena does not exist internally thus: ‘There is in me no lust for mental phenomena internally.’ Since that is so, Upavāṇa, the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.”³⁵ Spk says that this sutta discusses the reflections of the trainee (in the first part) and of the arahant (in the second part).

71. The Six Bases for Contact (1)

1“Bhikkhus, if a bhikkhu does not understand as they really are the origin and the passing away, the gratification, the danger, and the escape, in the case of these six bases for contact, then he has not lived the holy life; he is far away from this Dhamma and Discipline.”

2When this was said, a certain bhikkhu said to the Blessed One: “Here, venerable sir, I am lost,³⁶ Be: anassasaṁ; Se and Ee: anassāsiṁ. This is the first person aorist of nassati. Spk glosses: naṭṭho nāma ahaṁ. for I do not understand as they really are the origin and the passing away, the gratification, the danger, and the escape, in the case of these six bases for contact.”

3“What do you think, bhikkhu, do you regard the eye thus: ‘This is mine, this I am, this is my self’?”

4“No, venerable sir.”

5“Good, bhikkhu! And here, bhikkhu, you should clearly see the eye as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ This itself is the end of suffering.

6“Do you regard the ear thus…? Do you regard the mind thus: ‘This is mine, this I am, this is my self’?”

7“No, venerable sir.”

8“Good, bhikkhu! And here, bhikkhu, you should clearly see the mind as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ This itself is the end of suffering.” [44]

72. The Six Bases for Contact (2)

(The first two paragraphs as in the preceding sutta.)

1“What do you think, bhikkhu, do you regard the eye thus: ‘This is not mine, this I am not, this is not my self’?”

2“Yes, venerable sir.”

3“Good, bhikkhu! And here, bhikkhu, you should clearly see the eye as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ Thus this first base for contact will be abandoned by you for no future renewed existence.³⁷ Āyatiṁ apunabbhavāya. Spk: Here, “no future renewed existence” is Nibbāna. The meaning is, “It will be abandoned by you for the sake of Nibbāna.”

4“Do you regard the ear thus…? Thus this second base for contact will be abandoned by you for no future renewed existence….

5“Do you regard the mind thus: ‘This is not mine, this I am not, this is not my self’?”

6“Yes, venerable sir.”

7“Good, bhikkhu! And here, bhikkhu, you should clearly see the mind as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ Thus this sixth base for contact will be abandoned by you for no future renewed existence.”

73. The Six Bases for Contact (3)

1(The first two paragraphs as in §71.) [45]

2“What do you think, bhikkhu, is the eye permanent or impermanent?” - “Impermanent, venerable sir.” - “Is what is impermanent suffering or happiness?” - “Suffering, venerable sir.” - “Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?” - “No, venerable sir.”

3“Is the ear … the mind permanent or impermanent?” - “Impermanent, venerable sir.” - “Is what is impermanent suffering or happiness?” - “Suffering, venerable sir.” - “Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?” - “No, venerable sir.”

4“Seeing thus, bhikkhu, the instructed noble disciple experiences revulsion towards the eye … revulsion towards the mind. Experiencing revulsion, he becomes dispassionate. Through dispassion [his mind] is liberated. When it is liberated there comes the knowledge: ‘It’s liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”

[46]

1At Sāvatthī. Then a certain bhikkhu approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Venerable sir, in such and such a dwelling there is a certain newly ordained bhikkhu, not well known, who is sick, afflicted, gravely ill. It would be good, venerable sir, if the Blessed One would approach that bhikkhu out of compassion.”

2Then, when the Blessed One heard the words “newly ordained” and “sick,” and understood that he was not a well-known bhikkhu, he went to him. That bhikkhu saw the Blessed One coming in the distance and stirred on his bed.³⁸ See III, n. 167. The sequel is also at 22:87. The Blessed One said to him: “Enough, bhikkhu, do not stir on your bed. There are these seats ready, I will sit down there.”

3The Blessed One then sat down on the appointed seat and said to that bhikkhu: “I hope you are bearing up, bhikkhu, I hope you are getting better. I hope that your painful feelings are subsiding and not increasing, and that their subsiding, not their increase, is to be discerned.”

4“Venerable sir, I am not bearing up, I am not getting better. Strong painful feelings are increasing in me, not subsiding, and their increase, not their subsiding, is to be discerned.”

5“I hope then, bhikkhu, that you are not troubled by remorse and regret.”

6“Indeed, venerable sir, I have quite a lot of remorse and regret.” [47]

7“I hope, bhikkhu, that you have nothing for which to reproach yourself in regard to virtue.”

8“I have nothing, venerable sir, for which to reproach myself in regard to virtue.”

9“Then, bhikkhu, if you have nothing for which to reproach yourself in regard to virtue, why are you troubled by remorse and regret?”

10“I understand, venerable sir, that it is not for the sake of purification of virtue that the Dhamma has been taught by the Blessed One.”

11“If, bhikkhu, you understand that the Dhamma has not been taught by me for the sake of purification of virtue, then for what purpose do you understand the Dhamma to have been taught by me?”

12“Venerable sir, I understand the Dhamma to have been taught by the Blessed One for the sake of the fading away of lust.”³⁹ Rāgavirāgatthaṁ. The sense of the expression is almost reiterative, since virāga itself means the absence of rāga or lust. But virāga originally meant the removal of colour, and thus the whole expression could be taken to mean the “fading away” of the “colour” spread by lust.

13“Good, good, bhikkhu! It is good that you understand the Dhamma to have been taught by me for the sake of the fading away of lust. For the Dhamma is taught by me for the sake of the fading away of lust.

14“What do you think, bhikkhu, is the eye permanent or impermanent?” - “Impermanent, venerable sir.”… “Is the ear … the mind permanent or impermanent?” - “Impermanent, venerable sir.” - “Is what is impermanent suffering or happiness?” - “Suffering, venerable sir.” - “Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?” - “No, venerable sir.”

15“Seeing thus … He understands: ‘… there is no more for this state of being.’”

16This is what the Blessed One said. Elated, that bhikkhu delighted in the Blessed One’s statement. And while this discourse was being spoken, there arose in that bhikkhu the dust-free, stainless vision of the Dhamma: “Whatever is subject to origination is all subject to cessation.”⁴⁰ The arising of the vision of the Dhamma (dhammacakkhu) means the attainment of one of the three lower stages of awakening, usually stream-entry.

75. Sick (2)

1(As above down to:) [48]

2“If, bhikkhu you understand that the Dhamma has not been taught by me for the sake of purification of virtue, then for what purpose do you understand the Dhamma to have been taught by me?”

3“Venerable sir, I understand the Dhamma to have been taught by the Blessed One for the sake of final Nibbāna without clinging.”

4“Good, good, bhikkhu! It is good that you understand the Dhamma to have been taught by me for the sake of final Nibbāna without clinging. For the Dhamma is taught by me for the sake of final Nibbāna without clinging.⁴¹ Anupādāparinibbānatthaṁ. Here there is a double entendre, for the Pāli upādā (or upādāna) means both clinging and fuel, so the goal of the Dhamma can also be understood as “the quenching (of a fire) through lack of fuel.” The fire, of course, is the threefold fire of lust, hatred, and delusion (see 35:28). Ee omits the next paragraph on the assumption that it is identical with the corresponding section of the preceding sutta, and Woodward follows suit at KS 4:25. This is not the case, however, in Be and Se. The preceding sutta mentions only the six internal bases, but this one enumerates all the phenomena that originate through each sense base. This may explain (at least in part) why the bhikkhu here attained arahantship, while the bhikkhu in the preceding sutta gained only the vision of the Dhamma.

5“What do you think, bhikkhu, is the eye permanent or impermanent?” - “Impermanent, venerable sir.”… “Is the ear … the nose … the tongue … the body … the mind … mind-consciousness … mind-contact … whatever feeling arises with mind-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—permanent or impermanent?” - “Impermanent, venerable sir.” - “Is what is impermanent suffering or happiness?” - “Suffering, venerable sir.” - “Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?” - “No, venerable sir.”

6“Seeing thus … He understands: ‘… there is no more for this state of being.’”

7This is what the Blessed One said. Elated, that bhikkhu delighted in the Blessed One’s statement. And while this discourse was being spoken, that bhikkhu’s mind was liberated from the taints by nonclinging.

76. Rādha (1)

1Then the Venerable Rādha approached the Blessed One … and said to him: “Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute.”

2“Rādha, you should abandon desire for whatever is impermanent. And what is impermanent? The eye is impermanent; you should abandon desire for it. Forms are impermanent … Eye-consciousness is impermanent … Eye-contact is impermanent … Whatever feeling arises with eye-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—that too is impermanent; you should abandon desire for it.

3“The ear … The mind is impermanent … Whatever feeling arises with mind-contact as condition … that too is impermanent; you should abandon desire for it. [49] Rādha, you should abandon desire for whatever is impermanent.”

77. Rādha (2)

1… “Rādha, you should abandon desire for whatever is suffering.” …

78. Rādha (3)

1… “Rādha, you should abandon desire for whatever is nonself.” …

79. Abandoning Ignorance (1)

1Then a certain bhikkhu approached the Blessed One … and said to him: “Venerable sir, is there one thing through the abandoning of which ignorance is abandoned by a bhikkhu and true knowledge arises?”

2“There is one thing, bhikkhu, through the abandoning of which ignorance is abandoned by a bhikkhu and true knowledge arises.”

3“And what is that one thing, venerable sir?” [50]

4“Ignorance, bhikkhu, is that one thing through the abandoning of which ignorance is abandoned by a bhikkhu and true knowledge arises.”⁴² Though it may sound redundant to say that ignorance must be abandoned in order to abandon ignorance, this statement underscores the fact that ignorance is the most fundamental cause of bondage, which must be eliminated to eliminate all the other bonds.

5“But, venerable sir, how should a bhikkhu know, how should he see, for ignorance to be abandoned by him and true knowledge to arise?”

6“Bhikkhu, when a bhikkhu knows and sees the eye as impermanent, ignorance is abandoned by him and true knowledge arises. When he knows and sees forms as impermanent … When he knows and sees as impermanent whatever feeling arises with mind-contact as condition … ignorance is abandoned by him and true knowledge arises.

7“When, bhikkhu, a bhikkhu knows and sees thus, ignorance is abandoned by him and true knowledge arises.”

80. Abandoning Ignorance (2)

(As above down to:)

1“But, venerable sir, how should a bhikkhu know, how should he see, for ignorance to be abandoned by him and true knowledge to arise?”

2“Here, bhikkhu, a bhikkhu has heard, ‘Nothing is worth adhering to.’ When a bhikkhu has heard, ‘Nothing is worth adhering to,’ he directly knows everything. Having directly known everything, he fully understands everything. Having fully understood everything, he sees all signs differently.⁴³ The first part of this instruction, as far as “he fully understands everything,” is included in the “brief advice on liberation through the extinction of craving” at MN I 251,21–25 and AN IV 88,11–15; the sequel is different. Spk: “He sees all signs differently” (sabbanimitt̄ni aññato passati): He sees all the signs of formations (saṅkhāranimitāni) in a way different from that of people who have not fully understood the adherences. For such people see all signs as self, but one who has fully understood the adherences sees them as nonself, not as self. Thus in this sutta the characteristic of nonself is discussed. He sees the eye differently, he sees forms differently … whatever feeling arises with mind-contact as condition … that too he sees differently.

3“When, bhikkhu, a bhikkhu knows and sees thus, ignorance is abandoned by him and true knowledge arises.”

81. A Number of Bhikkhus

1Then a number of bhikkhus approached the Blessed One … and said to him: [51] “Here, venerable sir, wanderers of other sects ask us: ‘For what purpose, friends, is the holy life lived under the ascetic Gotama?’ When we are asked thus, venerable sir, we answer those wanderers thus: ‘It is, friends, for the full understanding of suffering that the holy life is lived under the Blessed One.’ We hope, venerable sir, that when we answer thus we state what has been said by the Blessed One and do not misrepresent him with what is contrary to fact; that we explain in accordance with the Dhamma, and that no reasonable consequence of our assertion gives ground for criticism.”⁴⁴ See II, n. 72.

2“For sure, bhikkhus, when you answer thus you state what has been said by me and do not misrepresent me with what is contrary to fact; you explain in accordance with the Dhamma, and no reasonable consequence of your assertion gives ground for criticism. For, bhikkhus, it is for the full understanding of suffering that the holy life is lived under me.

3“But, bhikkhus, if wanderers of other sects ask you: ‘What, friends, is that suffering for the full understanding of which the holy life is lived under the ascetic Gotama?’—being asked thus, you should answer them thus: ‘The eye, friends, is suffering: it is for the full understanding of this that the holy life is lived under the Blessed One. Forms are suffering … Whatever feeling arises with eye-contact as condition … that too is suffering … The mind is suffering … Whatever feeling arises with mind-contact as condition … that too is suffering: it is for the full understanding of this that the holy life is lived under the Blessed One. This, friends, is that suffering for the full understanding of which the holy life is lived under the Blessed One.’ [52]

4“Being asked thus, bhikkhus, you should answer those wanderers of other sects in such a way.”

82. The World

1Then a certain bhikkhu approached the Blessed One … and said to him: “Venerable sir, it is said, ‘the world, the world.’ In what way, venerable sir, is it said ‘the world’?”

2“It is disintegrating, bhikkhu, therefore it is called the world.⁴⁵ Lujjatī ti kho bhikkhu tasmā loko ti vuccati. On the playful didactic attempt to derive loka from lujjati, see III, n. 186. On the six sense bases as “the world,” see 35:116. And what is disintegrating? The eye, bhikkhu, is disintegrating, forms are disintegrating, eye-consciousness is disintegrating, eye-contact is disintegrating, and whatever feeling arises with eye-contact as condition … that too is disintegrating. The ear is disintegrating … The mind is disintegrating … Whatever feeling arises with mind-contact as condition … that too is disintegrating. It is disintegrating, bhikkhu, therefore it is called the world.”

83. Phagguna

1Then the Venerable Phagguna approached the Blessed One … and said to him: “Venerable sir, is there any eye by means of which one describing the Buddhas of the past could describe them—those who have attained final Nibbāna, cut through proliferation, cut through the rut, exhausted the round, and transcended all suffering?⁴⁶ Spk explains chinnapapañca, “cut through proliferation,” as referring to “the proliferation of craving,” and chinnavaṭuma , “cut through the rut,” as referring to “the rut of craving.” The meaning of the question seems to be: Do the Buddhas of the past, on attaining the Nibbāna element without residue, still retain the six sense faculties? Is there any ear by way of which one describing the Buddhas of the past could describe them?… Is there any mind by way of which one describing the Buddhas of the past could describe them—those who have attained final Nibbāna, cut through proliferation, cut through the rut, exhausted the round, and transcended all suffering?”

2“There is no eye, Phagguna, by means of which one describing the Buddhas of the past could describe them—those who have attained final Nibbāna, cut through proliferation, cut through the rut, exhausted the round, and transcended all suffering. There is no ear by means of which one describing the Buddhas of the past could describe them…. [53] There is no mind by means of which one describing the Buddhas of the past could describe them—those who have attained final Nibbāna, cut through proliferation, cut through the rut, exhausted the round, and transcended all suffering.”

1At Sāvatthī. Then the Venerable Ānanda approached the Blessed One … and said to him: “Venerable sir, it is said, ‘the world, the world.’ In what way, venerable sir, is it said ‘the world’?”

2“Whatever is subject to disintegration, Ānanda, is called the world in the Noble One’s Discipline.⁴⁷ Yaṁ kho Ānanda palokadhammaṁ ayaṁ vuccati ariyassa vinaye loko. Paloka is from palujjati, “to disintegrate,” an augmented form of lujjati, and has no etymological connection with loka, world; see 35:82 just above. And what is subject to disintegration? The eye, Ānanda, is subject to disintegration, forms … eye-consciousness … eye-contact … whatever feeling arises with eye-contact as condition … that too is subject to disintegration. The ear is subject to disintegration … The mind is subject to disintegration … Whatever feeling arises with mind-contact as condition … that too is subject to disintegration. Whatever is subject to disintegration, Ānanda, is called the world in the Noble One’s Discipline.” [54]

85. Empty Is the World

1Then the Venerable Ānanda approached the Blessed One … and said to him: “Venerable sir, it is said, ‘Empty is the world, empty is the world.’ In what way, venerable sir, is it said, ‘Empty is the world’?”

2“It is, Ānanda, because it is empty of self and of what belongs to self that it is said, ‘Empty is the world.’ And what is empty of self and of what belongs to self? The eye, Ānanda, is empty of self and of what belongs to self. Forms are empty of self and of what belongs to self. Eye-consciousness is empty of self and of what belongs to self. Eye-contact is empty of self and of what belongs to self…. Whatever feeling arises with mind-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—that too is empty of self and of what belongs to self.

3“It is, Ānanda, because it is empty of self and of what belongs to self that it is said, ‘Empty is the world.’”

86. The Dhamma in Brief

1Sitting to one side, the Venerable Ānanda said to the Blessed One: “Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute.”

2“What do you think, Ānanda, is the eye permanent or impermanent?” - “Impermanent, venerable sir.”

3(Complete as in §32, down to “there is no more for this state of being.”) [55]

87. Channa

1On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary.⁴⁸ The sutta is also at MN No. 144, entitled the Channovāda Sutta. Obviously, this Channa is different from the one who appears at 22:90. Now on that occasion the Venerable Sāriputta, the Venerable Mahācunda, and the Venerable Channa were dwelling on Mount Vulture Peak, and the Venerable Channa was sick, afflicted, gravely ill. Then, in the evening, the Venerable Sāriputta [56] emerged from seclusion, approached the Venerable Mahācunda, and said to him: “Come, friend Cunda, let us approach the Venerable Channa and ask about his illness.”

2“Yes, friend,” the Venerable Mahācunda replied.

3Then the Venerable Sāriputta and the Venerable Mahācunda approached the Venerable Channa and exchanged greetings with him, after which they sat down in the appointed seats. The Venerable Sāriputta then said to the Venerable Channa: “I hope you are bearing up, friend Channa, I hope you are getting better. I hope that your painful feelings are subsiding and not increasing, and that their subsiding, not their increase, is to be discerned.”

4“Friend Sāriputta, I am not bearing up, I am not getting better. ⁴⁹ What follows is the stock description of unbearable pain. Strong painful feelings are increasing in me, not subsiding, and their increase, not their subsiding, is to be discerned. Just as if a strong man were to split my head open with a sharp sword, so too violent winds cut through my head. I am not bearing up…. Just as if a strong man were to tighten a tough leather strap around my head as a headband, so too there are violent pains in my head. I am not bearing up…. Just as if a skilled butcher or his apprentice were to carve up an ox’s belly with a sharp butcher’s knife, so too violent winds are carving up my belly. I am not bearing up…. Just as if two strong men were to seize a weaker man by both arms and roast him over a pit of hot coals, [57] so too there is a violent burning in my body. I am not bearing up, I am not getting better. Strong painful feelings are increasing in me, not subsiding, and their increase, not their subsiding, is to be discerned. I will use the knife,⁵⁰ Satthaṁ āharissāmi. An expression for committing suicide. friend Sāriputta, I have no desire to live.”

5“Let the Venerable Channa not use the knife. Let the Venerable Channa live. We want the Venerable Channa to live. If the Venerable Channa lacks suitable food, I will go in search of suitable food for him; if he lacks suitable medicine, I will go in search of suitable medicine for him; if he lacks a proper attendant, I will attend on him. Let the Venerable Channa not use the knife. Let the Venerable Channa live. We want the Venerable Channa to live.”

6“Friend Sāriputta, it is not that I lack suitable food; I have suitable food. It is not that I lack suitable medicine; I have suitable medicine. It is not that I lack proper attendants; I have proper attendants. Moreover, friend, for a long time the Teacher has been served by me in an agreeable way, not in a disagreeable way; for it is proper for a disciple to serve the Teacher in an agreeable way, not in a disagreeable way. Remember this, friend Sāriputta: the bhikkhu Channa will use the knife blamelessly.”⁵¹ Anupavajjaṁ Channo bhikkhu satthaṁ āharissati. By this he seems to be insinuating that he is an arahant. Spk glosses “blamelessly” (anupavajjạ) with “without continued existence, without rebirth (appavattikạ appạtisandhikaṁ).”

7“We would ask the Venerable Channa about a certain point, if he would grant us the favour of answering our question.” [58]

8“Ask, friend Sāriputta. When I have heard I shall know.”

9“Friend Channa, do you regard the eye, eye-consciousness, and things cognizable with eye-consciousness thus: ‘This is mine, this I am, this is my self’? Do you regard the ear, ear-consciousness, and things cognizable with ear-consciousness thus…? Do you regard the mind, mind-consciousness, and things cognizable with mind-consciousness thus: ‘This is mine, this I am, this is my self’?

10“Friend Sāriputta, I regard the eye, eye-consciousness, and things cognizable with eye-consciousness thus: ‘This is not mine, this I am not, this is not my self.’ I regard the ear, ear-consciousness, and things cognizable with ear-consciousness thus…I regard the mind, mind-consciousness, and things cognizable with mind-consciousness thus: ‘This is not mine, this I am not, this is not my self.’”

11“Friend Channa, what have you seen and directly known in the eye, in eye-consciousness, and in things cognizable with eye-consciousness, that you regard them thus: ‘This is not mine, this I am not, this is not my self’? What have you seen and directly known in the ear … in the mind, in mind-consciousness, and in things cognizable with mind-consciousness, that you regard them thus: ‘This is not mine, this I am not, this is not my self’?”

12“Friend Sāriputta, it is because I have seen and directly known cessation in the eye, in eye-consciousness, and in things cognizable with eye-consciousness, that I regard them thus: ‘This is not mine, this I am not, this is not my self.’ It is because I have seen and directly known cessation in the ear … [59] … in the mind, in mind-consciousness, and in things cognizable with mind-consciousness, that I regard them thus: ‘This is not mine, this I am not, this is not my self.’”⁵² Spk: Channa replied to Sāriputta’s questions by ascribing arahantship to himself, but Sāriputta, while knowing that he was still a worldling, just kept quiet. Mahācunda, however, gave him an exhortation to convince him of this.

13When this was said, the Venerable Mahācunda said to the Venerable Channa: “Therefore, friend Channa, this teaching of the Blessed One is to be constantly given close attention: ‘For one who is dependent there is wavering; for one who is independent there is no wavering. When there is no wavering, there is tranquillity; when there is tranquillity, there is no inclination; when there is no inclination, there is no coming and going; when there is no coming and going, there is no passing away and being reborn; when there is no passing away and being reborn, there is neither here nor beyond nor in between the two. This itself is the end of suffering.’”⁵³ This “teaching of the Blessed One” is at Ud 81,6–10. Spk explains the connection between the teaching and the present situation thus: For one who is dependent (nissitassa): “dependent” on account of craving, conceit, and views; there is wavering (calitạ): palpitation. As Channa is unable to endure the arisen pain, there is now the palpitation of one who isn’t free from the grip of such thoughts as “I am in pain, the pain is mine.” By this, he is telling him, “You’re still a worldling.” No inclination (nati): no inclination of craving. No coming by way of rebirth, no going by way of death. This itself is the end of suffering: this itself is the end, the termination, the limit, of the suffering of defilements and of the suffering of the round. As to those who argue that the phrase “in between the two” (ubhayamantarena) implies an intermediate state (antar̄bhava), their statement is nonsense, for the existence of an intermediate state is rejected in the Abhidhamma. Therefore the meaning is: “Neither here, nor there, nor both—the other alternative.” Though the Theravāda Abhidhamma (see Kvu 362–66) and the commentaries argue against the existence of an antarābhava, a number of canonical texts seem to support this notion. See below n. 382, and V, n. 65.

14Then, when the Venerable Sāriputta and the Venerable Mahācunda had given the Venerable Channa this exhortation, they rose from their seats and departed. Then, soon after they had left, the Venerable Channa used the knife.⁵⁴ Spk: He cut his jugular vein and just then the fear of death entered him. As the sign of his rebirth destiny appeared, he realized he was still a worldling and his mind became agitated. He set up insight, discerned the formations, and reaching arahantship, he attained final Nibbāna as a “same-header” (saması̄sı̄; see I, n. 312).

15Then the Venerable Sāriputta approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Venerable sir, the Venerable Channa has used the knife. What is his destination, what is his future bourn?”

16“Sāriputta, didn’t the bhikkhu Channa declare his blameless-ness right in your presence?”⁵⁵ Spk: Although this declaration (of blamelessness) was made while Channa was still a worldling, as his attainment of final Nibbāna followed immediately, the Buddha answered by referring to that very declaration. It should be noted that this commentarial interpretation is imposed on the text from the outside, as it were. If one sticks to the actual wording of the text it seems that Channa was already an arahant when he made his declaration, the dramatic punch being delivered by the failure of his two brother-monks to recognize this. The implication, of course, is that excruciating pain might motivate even an arahant to take his own life—not from aversion but simply from a wish to be free from unbearable pain.

17“Venerable sir, there is a Vajjian village named Pubbavijjhana. There the Venerable Channa had friendly families, intimate families, hospitable families.”⁵⁶ The name of the village differs slightly among the various eds.; I follow Ee here. I take mittakulāni suhajjakulāni upavajjakul̄ni —the terms used to describe the lay families that supported the Venerable Channa—to be synonyms. The third term gives the opportunity for a word play. Spk glosses it as upasaṅkamitabbakulāni, “families to be approached” (that is, for his requisites). According to CPD, upavajja here represents Skt upavrajya; the word in this sense is not in PED, though this may be the only instance where it bears such a meaning. The word is homonymous with another word meaning “blameworthy,” representing Skt upavadya, thus linking up with Channa’s earlier avowal that he would kill himself blamelessly (anupavajja). See the following note.

18“The Venerable Channa did indeed have these friendly families, Sāriputta, intimate families, hospitable families; but I do not [60] say that to this extent one is blameworthy. Sāriputta, when one lays down this body and takes up another body, then I say one is blameworthy. This did not happen in the case of the bhikkhu Channa. The bhikkhu Channa used the knife blamelessly. Thus, Sāriputta, should you remember it.”⁵⁷ When the Buddha speaks about the conditions under which one is blameworthy (sa-upavajja), upavajja represents upavadya. Though earlier Spk explained the correct sense of upavajjakulāni, here the commentator seems oblivious to the pun and comments as if Channa had actually been at fault for associating too closely with lay people: “The Elder Sāriputta, showing the fault of intimacy with families (kulasạsaggadosa) in the preliminary stage of practice, asks: ‘When that bhikkhu had such supporters, could he have attained final Nibbāna?’ The Blessed One answers showing that he was not intimate with families.” For intimacy with families as a fault in monks, see 9:7, 16:3, 16:4, 20:9, 20:10.

88. Puṇṇa

1Then the Venerable Puṇṇa approached the Blessed One … and said to him:⁵⁸ Also at MN No. 145, entitled Puṇṇovāda Sutta; the opening and closing paragraphs of the two versions are slightly different. According to Spk, Puṇṇa had been a merchant from the Sunāparanta country who came to Sāvatthı̄ on business. Hearing the Buddha preach, he decided to become a bhikkhu. After his ordination he found the area around Sāvatthı̄ uncongenial to his meditation and wished to return to his home country to continue his practice. He approached the Buddha to obtain guidance before departing. For biographical details, see DPPN 2:220–21. Sunāparanta was on the west coast of India. Its capital was Suppāraka, modern Sopāra in the district of Thāna near modern Mumbai. “Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute.”

2“Puṇṇa, there are forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu seeks delight in them, welcomes them, and remains holding to them, delight arises in him. With the arising of delight, Puṇṇa, there is the arising of suffering, I say. There are, Puṇṇa, sounds cognizable by the ear … mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu seeks delight in them, welcomes them, and remains holding to them, delight arises in him. With the arising of delight, Puṇṇa, there is the arising of suffering, I say.

3“Puṇṇa, there are forms cognizable by the eye … mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. [61] If a bhikkhu does not seek delight in them, does not welcome them, and does not remain holding to them, delight ceases in him. With the cessation of delight, Puṇṇa, there is the cessation of suffering, I say.

4“Now that you have received this brief exhortation from me, Puṇṇa, in which country will you dwell?”

5“There is, venerable sir, a country named Sunāparanta. I will dwell there.”

6“Puṇṇa, the people of Sunāparanta are wild and rough. If they abuse and revile you, what will you think about that?”

7“Venerable sir, if the people of Sunāparanta abuse and revile me, then I will think: ‘These people of Sunāparanta are excellent, truly excellent, in that they do not give me a blow with the fist.’ Then I will think thus, Blessed One; then I will think thus, Fortunate One.”

8“But, Puṇṇa, if the people of Sunāparanta do give you a blow with the fist, what will you think about that?”

9“Venerable sir, if the people of Sunāparanta give me a blow with the fist, then I will think: ‘These people of Sunāparanta are excellent, truly excellent, in that they do not give me a blow with a clod.’ Then I will think thus, Blessed One; then I will think thus, Fortunate One.”

10“But, Puṇṇa, if the people of Sunāparanta do give you a blow with a clod, what will you think about that?”

11“Venerable sir, if the people of Sunāparanta give me a blow with a clod, then I will think: ‘These people of Sunāparanta are excellent, truly excellent, in that they do not give me a blow with a rod.’ [62] Then I will think thus, Blessed One; then I will think thus, Fortunate One.”

12“But, Puṇṇa, if the people of Sunāparanta do give you a blow with a rod, what will you think about that?”

13“Venerable sir, if the people of Sunāparanta give me a blow with a rod, then I will think: ‘These people of Sunāparanta are excellent, truly excellent, in that they do not stab me with a knife.’ Then I will think thus, Blessed One; then I will think thus, Fortunate One.”

14“But, Puṇṇa, if the people of Sunāparanta do stab you with a knife, what will you think about that?”

15“Venerable sir, if the people of Sunāparanta stab me with a knife, then I will think: ‘These people of Sunāparanta are excellent, truly excellent, in that they do not take my life with a sharp knife.’ Then I will think thus, Blessed One; then I will think thus, Fortunate One.”

16“But, Puṇṇa, if the people of Sunāparanta do take your life with a sharp knife, what will you think about that?”

17“Venerable sir, if the people of Sunāparanta take my life with a sharp knife, then I will think: ‘There have been disciples of the Blessed One who, being repelled, humiliated, and disgusted by the body and by life, sought for an assailant.⁵⁹ See 54:9. But I have come upon this assailant even without a search.’ Then I will think thus, Blessed One; then I will think thus, Fortunate One.”

18“Good, good, Puṇṇa! Endowed with such self-control and peacefulness, you will be able to dwell in the Sunāparanta country. Now, Puṇṇa, you may go at your own convenience.”⁶⁰ See I, n. 650.

19Then, having delighted and rejoiced in the Blessed One’s statement, the Venerable Puṇṇa rose from his seat, paid homage to the Blessed One, [63] and departed, keeping him on his right. He then set his lodging in order, took his bowl and outer robe, and set out to wander towards the Sunāparanta country. Wandering by stages, he eventually arrived in the Sunāparanta country, where he dwelt. Then, during that rains, the Venerable Puṇṇa established five hundred male lay followers and five hundred female lay followers in the practice, and he himself, during that same rains, realized the three true knowledges. And during that same rains he attained final Nibbāna.⁶¹ Ee omits ten’ ev’ antaravassena pañcamattāni upāsikāsatāni paṭipādesi, found in Be and Se (but in the latter with the verb paṭivedesi). At MN III 269,28–29 it is said that he attained final Nibbāna “at a later time” (aparena samayena), without specifying that this occurred during the same rains.

20Then a number of bhikkhus approached the Blessed One … and said to him: “Venerable sir, the clansman named Puṇṇa, who was given a brief exhortation by the Blessed One, has died. What is his destination? What is his future bourn?”

21“Bhikkhus, the clansman Puṇṇa was wise. He practised in accordance with the Dhamma and did not trouble me on account of the Dhamma. The clansman Puṇṇa has attained final Nibbāna.”

89. Bāhiya

1Then the Venerable Bāhiya approached the Blessed One … and said to him: “Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute.”

2“What do you think, Bāhiya, is the eye permanent or impermanent?” - “Impermanent, venerable sir.” … (as in §32 down to:) [64] … “He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”

3Then the Venerable Bāhiya, having delighted and rejoiced in the Blessed One’s words, rose from his seat, and, after paying homage to the Blessed One, keeping him on his right, he departed. Then, dwelling alone, withdrawn, diligent, ardent, and resolute, the Venerable Bāhiya, by realizing it for himself with direct knowledge, in this very life entered and dwelt in that unsurpassed goal of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness. He directly knew: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.” And the Venerable Bāhiya became one of the arahants.

90. Being Stirred (1)

1“Bhikkhus, being stirred is a disease, being stirred is a tumour, being stirred is a dart.⁶² Spk: Stirring (ej̄) is craving, so called in the sense of moving (calanạ̣hena). Anejā, “unstirred,” is a common description of an arahant. Therefore, bhikkhus, the Tathāgata dwells unstirred, with the dart removed. [65] Therefore, bhikkhus, if a bhikkhu should wish, ‘May I dwell unstirred, with the dart removed!’ he should not conceive the eye, should not conceive in the eye, should not conceive from the eye, should not conceive, ‘The eye is mine.’⁶³ As at 35:30; see n. 16.

2“He should not conceive forms … eye-consciousness … eye-contact … and as to whatever feeling arises with eye-contact as condition … he should not conceive that, should not conceive in that, should not conceive from that, should not conceive, ‘That is mine.’

3“He should not conceive the ear … He should not conceive the mind … mental phenomena … mind-consciousness … mind-contact … and as to whatever feeling arises with mind-contact as condition … he should not conceive that, should not conceive in that, should not conceive from that, should not conceive, ‘That is mine.’

4“He should not conceive all, should not conceive in all, should not conceive from all, should not conceive, ‘All is mine.’

5“Since he does not conceive anything thus, he does not cling to anything in the world. Not clinging, he is not agitated. Being unagitated, he personally attains Nibbāna. [66] He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”

91. Being Stirred (2)

1“Bhikkhus, being stirred is a disease, being stirred is a tumour, being stirred is a dart. Therefore, bhikkhus, the Tathāgata dwells unstirred, with the dart removed. Therefore, bhikkhus, if a bhikkhu should wish, ‘May I dwell unstirred, with the dart removed!’ he should not conceive the eye … forms … eye-consciousness … eye-contact … and as to whatever feeling arises with eye-contact as condition … he should not conceive that, should not conceive in that, should not conceive from that, should not conceive, ‘That is mine.’ For whatever one conceives, bhikkhus, whatever one conceives in, whatever one conceives from, whatever one conceives as ‘mine’—that is otherwise. The world, becoming otherwise, attached to existence, seeks delight only in existence.⁶⁴ As at 35:31; see n. 19.

2“He should not conceive the ear … He should not conceive the mind … mental phenomena … mind-consciousness … mind-contact … and as to whatever feeling arises with mind-contact as condition … he should not conceive that, should not conceive in that, should not conceive from that, should not conceive, ‘That is mine.’ For whatever one conceives, bhikkhus, whatever one conceives in, [67] whatever one conceives from, whatever one conceives as ‘mine’—that is otherwise. The world, becoming otherwise, attached to existence, seeks delight only in existence.

3“Whatever, bhikkhus, is the extent of the aggregates, the elements, and the sense bases, he does not conceive that, does not conceive in that, does not conceive from that, does not conceive, ‘That is mine.’

4“Since he does not conceive anything thus, he does not cling to anything in the world. Not clinging, he is not agitated. Being unagitated, he personally attains Nibbāna. He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”

92. The Dyad (1)

1“Bhikkhus, I will teach you the dyad. Listen to that….

2“And what, bhikkhus, is the dyad? The eye and forms, the ear and sounds, the nose and odours, the tongue and tastes, the body and tactile objects, the mind and mental phenomena. This is called the dyad.

3“If anyone, bhikkhus, should speak thus: ‘Having rejected this dyad, I shall make known another dyad’—that would be a mere empty boast on his part. If he was questioned he would not be able to reply and, further, he would meet with vexation. For what reason? Because, bhikkhus, that would not be within his domain.”⁶⁵ As at 35:23; see n. 8.

93. The Dyad (2)

1“Bhikkhus, consciousness comes to be in dependence on a dyad. And how, bhikkhus, does consciousness come to be in dependence on a dyad? In dependence on the eye and forms there arises eye-consciousness. The eye is impermanent, changing, becoming otherwise; [68] forms are impermanent, changing, becoming otherwise. Thus this dyad is moving and tottering,⁶⁶ I read with Be calañ c’eva byathañ ca. Se and Ee read vyayañ in place of byathañ, but Be seems to have the support of Spk and Spk-pṭ. Spk (Be): Calañ c’ eva byathañ cā ti attano sabhāvena asaṇṭhahanato calati c’ eva byathati ca; “Moving and tottering: it moves and totters because it does not remain stable in its own nature.” (Spk (Se) is the same, but with the v.l. asạvahanato.) Spk-pṭ: Byathatī ti jarāya maraṇena ca pavedhati; “[It] totters: it trembles because of aging and death.” See too MW, s.v. vyath, to tremble, waver, come to naught, fail. impermanent, changing, becoming otherwise.

2“Eye-consciousness is impermanent, changing, becoming otherwise. The cause and condition for the arising of eye-consciousness is also impermanent, changing, becoming otherwise. When, bhikkhus, eye-consciousness has arisen in dependence on a condition that is impermanent, how could it be permanent?

3“The meeting, the encounter, the concurrence of these three things is called eye-contact. Eye-contact too is impermanent, changing, becoming otherwise. The cause and condition for the arising of eye-contact is also impermanent, changing, becoming otherwise. When, bhikkhus, eye-contact has arisen in dependence on a condition that is impermanent, how could it be permanent?

4“Contacted, bhikkhus, one feels, contacted one intends, contacted one perceives.⁶⁷ Phuṭṭho bhikkhave vedeti phuṭṭho ceteti phuṭṭho sañjānāti. This shows the three aggregates of feeling, volitional formations, and perception respectively. Thus in regard to each physical sense base, all five aggregates are introduced: the sense base and its object belong to the aggregate of form; the corresponding consciousness to the aggregate of consciousness; and the other three aggregates arise from contact. In the case of the mind base, the physical basis of mind (vatthur̄pa) and, in certain cases, the object are the form aggregate. Thus these things too are moving and tottering, impermanent, changing, becoming otherwise.

5“In dependence on the ear and sounds there arises ear-consciousness … [69] … In dependence on the mind and mental phenomena there arises mind-consciousness. The mind is impermanent, changing, becoming otherwise; mental phenomena are impermanent, changing, becoming otherwise. Thus this dyad is moving and tottering, impermanent, changing, becoming otherwise.

6“Mind-consciousness is impermanent, changing, becoming otherwise. The cause and condition for the arising of mind-consciousness is also impermanent, changing, becoming otherwise. When, bhikkhus, mind-consciousness has arisen in dependence on a condition that is impermanent, how could it be permanent?

7“The meeting, the encounter, the concurrence of these three things is called mind-contact. Mind-contact too is impermanent, changing, becoming otherwise. The cause and condition for the arising of mind-contact is also impermanent, changing, becoming otherwise. When, bhikkhus, mind-contact has arisen in dependence on a condition that is impermanent, how could it be permanent?

8“Contacted, bhikkhus, one feels, contacted one intends, contacted one perceives. Thus these things too are moving and tottering, impermanent, changing, becoming otherwise.

9“It is in such a way, bhikkhus, that consciousness comes to be in dependence on a dyad.”

[70]

1At Sāvatthī. “Bhikkhus, these six bases for contact—if untamed, unguarded, unprotected, unrestrained—are bringers of suffering. ⁶⁹ Dukkhādhivāhā. Spk: They are bringers (̄vahanak̄) of extreme suffering (adhidukkha), classified as infernal, etc. What six?

2“The eye, bhikkhus, as a base for contact—if untamed, unguarded, unprotected, unrestrained—is a bringer of suffering. The ear as a base for contact … The mind as a base for contact … is a bringer of suffering. These six bases for contact—if untamed, unguarded, unprotected, unrestrained—are bringers of suffering.

3“Bhikkhus, these six bases for contact—if well tamed, well guarded, well protected, well restrained—are bringers of happiness. ⁷⁰ Sukhādhivāhā. Spk: They are bringers of extreme happiness, classified as jhāna, path, and fruit. What six?

4“The eye, bhikkhus, as a base for contact—if well tamed, well guarded, well protected, well restrained—is a bringer of happiness. The ear as a base for contact … The mind as a base for contact … is a bringer of happiness. These six bases for contact—if well tamed, well guarded, well protected, well restrained—are bringers of happiness.”

5This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

6“Just six, O bhikkhus, are the bases for contact,
Where one unrestrained meets with suffering.
Those who know how to restrain them
Dwell uncorrupted, with faith their partner.

7“Having seen forms that delight the mind
And having seen those that give no delight,
Dispel the path of lust towards the delightful
And do not soil the mind by thinking,
‘[The other] is displeasing to me.’ [71]

8“Having heard sounds both pleasant and raucous,
Do not be enthralled with pleasant sound.
Dispel the course of hate towards the raucous,
And do not soil the mind by thinking,
‘[This one] is displeasing to me.’

9“Having smelt a fragrant, delightful scent,
And having smelt a putrid stench,
Dispel aversion towards the stench
And do not yield to desire for the lovely.

10“Having enjoyed a sweet delicious taste,
And having sometimes tasted what is bitter,
Do not greedily enjoy the sweet taste,
Do not feel aversion towards the bitter.

11“When touched by pleasant contact do not be enthralled,
Do not tremble when touched by pain.
Look evenly on both the pleasant and painful,
Not drawn or repelled by anything.

12“When common people of proliferated perception
Perceive and proliferate they become engaged.
Having dispelled every mind-state bound to the home life,
One travels on the road of renunciation.⁷¹ Pāda a reads, papañcasaññā itarı̄tarā narā, on which Spk comments: “Common beings become ‘of proliferated perception’ on account of defiled perception (kilesasaññ̄ya).” On how “perceptions and notions affected by proliferation” arise and obsess a person, see MN I 111,35–112,13. Papañca is explained by the commentaries as of threefold origin: through craving, conceit, and views (taṇhā, māna, diṭṭhi) in their capacity to cause mental distortion and obsession. “Proliferated perception” might be interpreted as the distorted perception of permanence, pleasure, self, and beauty in relation to what is really impermanent, suffering, nonself, and foul (see the treatment of saññāvipallāsa at AN II 52). Such distorted perception is caused by the proliferating defilements. “Mind-state” renders manomaya, an adjective meaning “mind-made,” with the qualified noun left implicit. Spk glosses the second couplet thus: “Having dispelled every mind-made thought (manomayạ vitakkaṁ) connected to the ‘home life’ of the five cords of sensual pleasure, a competent bhikkhu travels on [the way] bound up with renunciation.” The contrast between worldly pleasure and the pleasure of renunciation is developed at MN III 217,13–218,6.

13“When the mind is thus well developed in six,
If touched, one’s mind never flutters anywhere.
Having vanquished both lust and hate, O bhikkhus,
Go to the far shore beyond birth and death!” [72]

95. Māluṅkyaputta

1Then the Venerable Māluṅkyaputta approached the Blessed One … and said to him:⁷² Māluṅkyaputta appears at MN Nos. 63 and 64. His verses here are also at Th 794–817. See too AN II 248–49, where he again requests a teaching in his old age. Spk explains that in his youth he had been negligent and had dallied with sensual pleasures; now in his old age he wanted to dwell in the forest and practise meditation. “Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute.”

2“Here now, Māluṅkyaputta, what should I say to the young bhikkhus when a bhikkhu like you—old, aged, burdened with years, advanced in life, come to the last stage—asks me for an exhortation in brief?”⁷³ Spk: The Blessed One speaks thus both to reproach him and to extol him. He reproaches him for putting off the work of an ascetic until old age, and extols him in order to set an example for the younger monks.

3“Although, venerable sir, I am old, aged, burdened with years, advanced in life, come to the last stage, let the Blessed One teach me the Dhamma in brief, let the Fortunate One teach me the Dhamma in brief. Perhaps I may understand the meaning of the Blessed One’s statement, perhaps I may become an heir to the Blessed One’s statement.”

4“What do you think, Māluṅkyaputta, do you have any desire, lust, or affection for those forms cognizable by the eye that you have not seen and never saw before, that you do not see and would not think might be seen?”⁷⁴ Spk explains adiṭṭhā adiṭṭhapubbā as respectively “not seen in this existence” and “never seen before” in the past. An illustration can be found at 42:11 (IV 329,20–22).

5“No, venerable sir.”

6“Do you have any desire, lust, or affection for those sounds cognizable by the ear … for those odours cognizable by the nose … for those tastes cognizable by the tongue … for those tactile objects cognizable by the body … [73] for those mental phenomena cognizable by the mind that you have not cognized and never cognized before, that you do not cognize and would not think might be cognized?”

7“No, venerable sir.”

8“Here, Māluṅkyaputta, regarding things seen, heard, sensed, and cognized by you: in the seen there will be merely the seen; in the heard there will be merely the heard; in the sensed there will be merely the sensed; in the cognized there will be merely the cognized.

9“When, Māluṅkyaputta, regarding things seen, heard, sensed, and cognized by you, in the seen there will be merely the seen, in the heard there will be merely the heard, in the sensed there will be merely the sensed, in the cognized there will be merely the cognized, then, Māluṅkyaputta, you will not be ‘by that.’ When, Māluṅkyaputta, you are not ‘by that,’ then you will not be ‘therein. ’ When, Māluṅkyaputta, you are not ‘therein,’ then you will be neither here nor beyond nor in between the two. This itself is the end of suffering.”⁷⁵ The same advice is given to the ascetic Bāhiya Dārucı̄riya at Ud 8,5–12. The meaning is extremely compressed and in places the passage seems to defy standard grammar (e.g., by treating na tena and na tattha as nominative predicates). Spk gives a long explanation, which I translate here partly abridged: In the form base, i.e., in what is seen by eye-consciousness, “there will be merely the seen.” For eye-consciousness sees only form in form, not some essence that is permanent, etc. So too for the remaining types of consciousness [Spk-pṭ: i.e., for the javanas], there will be here merely the seen. Or alternatively: What is called “the seen in the seen” is eye-consciousness, which means the cognizing of form in form. “Merely” indicates the limit (matt̄ ti paṃ̄ạ). It has merely the seen; thus “merely the seen,” (an attribute of) the mind. The meaning is: “My mind will be just a mere eye-consciousness.” This is what is meant: As eye-consciousness is not affected by lust, hatred, or delusion in relation to a form that has come into range, so the javana will be just like a mere eye-consciousness by being destitute of lust, etc. I will set up the javana with just eye-consciousness as the limit. I will not go beyond the limit and allow the mind to arise by way of lust, etc. So too for the heard and the sensed. The “cognized” is the object cognized by mind-door adverting (manodvārāvajjana). In that cognized, “merely the cognized” is the adverting (consciousness) as the limit. As one does not become lustful, etc., by adverting, so I will set up my mind with adverting as the limit, not allowing it to arise by way of lust, etc. You will not be “by that” (na tena): you will not be aroused by that lust, or irritated by that hatred, or deluded by that delusion. Then you will not be “therein” (na tattha): When you are not aroused by that lust, etc., then “you will not be therein”—bound, attached, established in what is seen, heard, sensed, and cognized.
Spk’s explanation of “neither here nor beyond nor in between the two” is the same as that summed up in n. 53 above, again proposed to avoid having to admit an intermediate state.
The verses that follow are intended to explicate the Buddha’s brief dictum. From these, it seems that to go beyond “merely the seen” is to ascribe a pleasing sign (piyanimitta)—an attractive attribute—to the objects seen, heard, etc., and from this such defilements as attraction and annoyance result.

10“I understand in detail, venerable sir, the meaning of what was stated by the Blessed One in brief:

11“Having seen a form with mindfulness muddled,
Attending to the pleasing sign,
One experiences it with infatuated mind
And remains tightly holding to it.

12“Many feelings flourish within,
Originating from the visible form,
Covetousness and annoyance as well
By which one’s mind becomes disturbed.⁷⁶ We should read: cittam ass’ ūpahaññati.
For one who accumulates suffering thus
Nibbāna is said to be far away.

13“Having heard a sound with mindfulness muddled … [74]

14“Having smelt an odour with mindfulness muddled …

15“Having enjoyed a taste with mindfulness muddled …

16“Having felt a contact with mindfulness muddled …

17“Having known an object with mindfulness muddled …
For one who accumulates suffering thus
Nibbāna is said to be far away.

18“When, firmly mindful, one sees a form,
One is not inflamed by lust for forms;
One experiences it with dispassionate mind
And does not remain holding it tightly.

19“One fares mindfully in such a way
That even as one sees the form,
And while one undergoes a feeling,
[Suffering] is exhausted, not built up.⁷⁷ Khı̄yati no pacı̄yati. No subject is provided, but Spk suggests both suffering and the various defilements would be appropriate.
For one dismantling suffering thus,
Nibbāna is said to be close by.

20“When, firmly mindful, one hears a sound,
One is not inflamed by lust for sounds; … [75]

21“When, firmly mindful, one smells an odour,
One is not inflamed by lust for odours; ...

22“When, firmly mindful, one enjoys a taste,
One is not inflamed by lust for tastes; ...

23“When, firmly mindful, one feels a contact,
One is not inflamed by lust for contacts; ...

24“When, firmly mindful, one knows an object,
One is not inflamed by lust for objects; ...
For one diminishing suffering thus
Nibbāna is said to be close by.

25“It is in such a way, venerable sir, that I understand in detail the meaning of what was stated by the Blessed One in brief.”

26“Good, good, Māluṅkyaputta! It is good that you understand in detail the meaning of what was stated by me in brief.

27(The Buddha here repeats the above verses in full.) [76]

28“It is in such a way, Māluṅkyaputta, that the meaning of what was stated by me in brief should be understood in detail.”

29Then the Venerable Māluṅkyaputta, having delighted and rejoiced in the Blessed One’s words, rose from his seat, and, after paying homage to the Blessed One, keeping him on his right, he departed.

30Then, dwelling alone, withdrawn, diligent, ardent, and resolute, the Venerable Māluṅkyaputta, by realizing it for himself with direct knowledge, in this very life entered and dwelt in that unsurpassed goal of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness. He directly knew: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.” And the Venerable Māluṅkyaputta became one of the arahants.

96. Decline

1“Bhikkhus, I will teach you about one who is subject to decline, about one who is not subject to decline, and about the six mastered bases. Listen to that….

2“And how, bhikkhus, is one subject to decline?⁷⁸ Parihānadhamma. Here, bhikkhus, when a bhikkhu has seen a form with the eye, there arise in him evil unwholesome states, memories and intentions connected with the fetters.⁷⁹ Sarasaṅkappā saṁyojaniyā. Spk derives sara from saranti, to run (glossed dhavanti), but I take it to be from the homonym meaning “to remember” (which is also the basis of the noun sati, meaning both memory and mindfulness). If the bhikkhu tolerates them and does not abandon them, dispel them, put an end to them, and obliterate them, he should understand this thus: ‘I am declining away from wholesome states. For this has been called decline by the Blessed One.’

3“Further, bhikkhus, when a bhikkhu has heard a sound with the ear … cognized a mental phenomenon with the mind, [77] there arise in him evil unwholesome states, memories and intentions connected with the fetters. If the bhikkhu tolerates them and does not abandon them, dispel them, put an end to them, and obliterate them, he should understand this thus: ‘I am declining away from wholesome states. For this has been called decline by the Blessed One.’

4“It is in such a way, bhikkhus, that one is subject to decline.

5“And how, bhikkhus, is one not subject to decline? Here, bhikkhus, when a bhikkhu has seen a form with the eye, there arise in him evil unwholesome states, memories and intentions connected with the fetters. If the bhikkhu does not tolerate them, but abandons them, dispels them, puts on end to them, and obliterates them, he should understand this thus: ‘I am not declining away from wholesome states. For this has been called nondecline by the Blessed One.’

6“Further, bhikkhus, when a bhikkhu has heard a sound with the ear … cognized a mental phenomenon with the mind, there arise in him evil unwholesome states, memories and intentions connected with the fetters. If the bhikkhu does not tolerate them, but abandons them, dispels them, puts an end to them, and obliterates them, he should understand this thus: ‘I am not declining away from wholesome states. For this has been called nondecline by the Blessed One.’

7“It is in such a way, bhikkhus, that one is not subject to decline.

8“And what, bhikkhus, are the six mastered bases?⁸⁰ Cha abhibhāyatanāni. Spk glosses with abhibhavitāni āyatanāni. These are altogether different from the aṭṭha abhibhāyatanāni, the eight bases of mastery (mentioned at DN II 110–11, MN II 13–14, etc.). Here, bhikkhus, when a bhikkhu has seen a form with the eye, there do not arise in him evil unwholesome states, nor any memories and intentions connected with the fetters. The bhikkhu should understand this thus: ‘This base has been mastered. For this has been called a mastered base by the Blessed One.’

9“Further, bhikkhus, when a bhikkhu has heard a sound with the ear … cognized a mental phenomenon with the mind, there do not arise in him evil unwholesome states, nor any memories and intentions connected with the fetters. The bhikkhu should understand this thus: ‘This base has been mastered. For this has been called a mastered base by the Blessed One.’ These, bhikkhus, are called the six mastered bases.” [78]

97. Dwelling Negligently

1“Bhikkhus, I will teach you about one who dwells negligently, and about one who dwells diligently. Listen to that….

2“And how, bhikkhus, does one dwell negligently? If one dwells without restraint over the eye faculty, the mind is soiled⁸¹ Byāsiñcati, lit. “sprinkled with.” Spk: It occurs tinted by defilements (kilesatintạ hutvā vattati). among forms cognizable by the eye. If the mind is soiled, there is no gladness. When there is no gladness, there is no rapture. When there is no rapture, there is no tranquillity. When there is no tranquillity, one dwells in suffering.⁸² Reading dukkhaṁ viharati with Se and Ee, as against Be dukkhaṁ hoti. The mind of one who suffers does not become concentrated. When the mind is not concentrated, phenomena do not become manifest.⁸³ Dhammā na pātubhavanti. Spk takes this to mean that the states of serenity and insight (samatha-vipassan̄ā dhammā) do not become manifest, but I think the point is that the internal and external sense bases (the dhammā) do not appear as impermanent, suffering, and nonself; see 35:99 just below. Because phenomena do not become manifest, one is reckoned as ‘one who dwells negligently.’

3“If one dwells without restraint over the ear faculty, the mind is soiled among sounds cognizable by the ear…. If one dwells without restraint over the mind faculty, the mind is soiled among mental phenomena cognizable by the mind…. Because phenomena do not become manifest, one is reckoned as ‘one who dwells negligently.’

4“It is in such a way, bhikkhus, that one dwells negligently.

5“And how, bhikkhus, does one dwell diligently? If one dwells with restraint over the eye faculty, the mind is not soiled among forms cognizable by the eye. If the mind is not soiled, gladness is born. When one is gladdened, rapture is born. When the mind is uplifted by rapture, the body becomes tranquil. One tranquil in body experiences happiness. The mind of one who is happy becomes concentrated. When the mind is concentrated, [79] phenomena become manifest. Because phenomena become manifest, one is reckoned as ‘one who dwells diligently.’

6“If one dwells with restraint over the ear faculty, the mind is not soiled among sounds cognizable by the ear…. If one dwells with restraint over the mind faculty, the mind is not soiled among mental phenomena cognizable by the mind…. Because phenomena become manifest, one is reckoned as ‘one who dwells diligently.’

7“It is in such a way, bhikkhus, that one dwells diligently.”

98. Restraint

1“Bhikkhus, I will teach you restraint and nonrestraint. Listen to that….

2“And how, bhikkhus, is there nonrestraint? There are, bhikkhus, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu seeks delight in them, welcomes them, and remains holding to them, he should understand this thus: ‘I am declining away from wholesome states. For this has been called decline by the Blessed One.’

3“There are, bhikkhus, sounds cognizable by the ear … mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu seeks delight in them, welcomes them, and remains holding to them, he should understand this thus: ‘I am declining away from wholesome states. For this has been called decline by the Blessed One.’

4“Such, bhikkhus, is nonrestraint.

5“And how, bhikkhus, is there restraint? There are, bhikkhus, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu does not seek delight in them, does not welcome them, and does not remain holding to them, he should understand this thus: [80] ‘I am not declining away from wholesome states. For this has been called nondecline by the Blessed One.’

6“There are, bhikkhus, sounds cognizable by the ear … mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu does not seek delight in them, does not welcome them, and does not remain holding to them, he should understand this thus: ‘I am not declining away from wholesome states. For this has been called nondecline by the Blessed One.’

7“Such, bhikkhus, is restraint.”

99. Concentration

1“Bhikkhus, develop concentration. A bhikkhu who is concentrated understands things as they really are.⁸⁴ This sutta and the next parallel 22:5–6. See III, n. 31.

2“And what does he understand as they really are? He understands as it really is: ‘The eye is impermanent.’ He understands as it really is: ‘Forms are impermanent.’… ‘Eye-consciousness is impermanent. ’… ‘Eye-contact is impermanent.’… ‘Whatever feeling arises with eye-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—that too is impermanent.’…

3“He understand as it really is: ‘The mind is impermanent.’… He understand as it really is: ‘Whatever feeling arises with mind-contact as condition … that too is impermanent.’

4“Bhikkhus, develop concentration. A bhikkhu who is concentrated understands things as they really are.”

100. Seclusion

1“Bhikkhus, make an exertion in seclusion. A secluded bhikkhu understands things as they really are.”

2(The rest is identical with the preceding sutta.) [81]

101. Not Yours (1)

1“Bhikkhus, whatever is not yours, abandon it.⁸⁵ This sutta and the next parallel 22:33–34. See III, n. 46. When you have abandoned it, that will lead to your welfare and happiness. And what is it, bhikkhus, that is not yours? The eye is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness. Forms are not yours … Eye-consciousness is not yours … Eye-contact is not yours … Whatever feeling arises with eye-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—that too is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness.

2“The ear is not yours … [82] … The mind is not yours … Whatever feeling arises with mind-contact as condition … that too is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness.

3“Suppose, bhikkhus, people were to carry off the grass, sticks, branches, and foliage in this Jeta’s Grove, or to burn them, or to do with them as they wish. Would you think: ‘People are carrying us off, or burning us, or doing with us as they wish’?”

4“No, venerable sir. For what reason? Because, venerable sir, that is neither our self nor what belongs to our self.”

5“So too, bhikkhus, the eye is not yours … Whatever feeling arises with mind-contact as condition … that too is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness.”

102. Not Yours (2)

1(This sutta is identical with the preceding one except that it omits the simile.) [83]

103. Uddaka

1“Bhikkhus, Uddaka Rāmaputta used to make this declaration:

2“‘This, surely a knowledge-master—
This, surely a universal conqueror—
This, surely he has excised
The tumour’s root not excised before!’⁸⁶ Uddaka Rāmaputta was the Buddha’s second teacher when he was engaged in his quest for enlightenment; see MN I 165–66. In the declaration the reference of the pronoun idaṁ, “this,” occurring thrice, is unclear. Spk says it is a mere indeclinable (nip̄tamatta), but adds that it might represent “this statement” (idạ vacanạ). Perhaps it should be connected with gaṇḍamūlaṁ, though this is uncertain. Vedagū is a common brahmanical epithet adopted by the Buddha as a description of the arahant. Sabbajı̄, “all-conqueror,” is glossed as “one who has definitely conquered and overcome the entire round.” Ee palikhataṁ should be corrected to apalikhataṁ, as in Be and Se.

3“Bhikkhus, though Uddaka Rāmaputta was not himself a knowledge-master, he declared: ‘I am a knowledge-master.’ Though he was not himself a universal conqueror, he declared: ‘I am a universal conqueror.’ Though he had not excised the tumour’s root, he declared: ‘I have excised the tumour’s root.’ But here, bhikkhus, a bhikkhu speaking rightly might say:

4“‘This, surely a knowledge-master—
This, surely a universal conqueror—
This, surely he has excised
The tumour’s root not excised before!’

5“And how, bhikkhus, is one a knowledge-master? When a bhikkhu understands as they really are the origin, the passing away, the gratification, the danger, and the escape in regard to the six bases for contact, such a bhikkhu is a knowledge-master.

6“And how, bhikkhus, is a bhikkhu a universal conqueror? When, having understood as they really are the origin, the passing away, the gratification, the danger, and the escape in regard to the six bases for contact, a bhikkhu is liberated by nonclinging, such a bhikkhu is a universal conqueror.

7“And how, bhikkhus, does a bhikkhu excise the tumour’s root not excised before? ‘The tumour,’ bhikkhus: this is a designation for this body consisting of the four great elements, originating from mother and father, built up out of rice and gruel, subject to impermanence, to rubbing and pressing, to breaking apart and dispersal.⁸⁷ A stock description of the body, in SN found also at 35:245 and 41:5. Spk explains rubbing (ucchādana) as the application of scents and ointments to remove its bad smell, and pressing (parimaddana) as massaging with water to dispel affliction in the limbs. The entire description shows, in stages, the origination, growth, decline, and destruction of the body. ‘The tumour’s root’: this is a designation for craving. When craving has been abandoned by a bhikkhu, cut off at the root, [84] made like a palm stump, obliterated so that it is no more subject to future arising, in such a case the bhikkhu has excised the tumour’s root not excised before.

8“Bhikkhus, though Uddaka Rāmaputta was not himself a knowledge-master, he declared: ‘I am a knowledge-master.’… But here, bhikkhus, a bhikkhu speaking rightly might say:

9“‘This, surely a knowledge-master—
This, surely a universal conqueror—
This, surely he has excised
The tumour’s root not excised before!’”

Division III

1“Bhikkhus, when what exists, by clinging to what, do pleasure and pain arise internally?”⁹⁰ Cp. 22:150, and see III, n. 146.

2“Venerable sir, our teachings are rooted in the Blessed One….”

3“When there is the eye, bhikkhus, by clinging to the eye, pleasure and pain arise internally. When there is the ear … the mind, by clinging to the mind, pleasure and pain arise internally.

4“What do you think, bhikkhus, is the eye permanent or impermanent?”

5“Impermanent, venerable sir.”

6“Is what is impermanent suffering or happiness?”

7“Suffering, venerable sir.”

8“But without clinging to what is impermanent, suffering, and subject to change, could pleasure and pain arise internally?”

9“No, venerable sir.” [86]

10“Is the ear … the mind permanent or impermanent?… But without clinging to what is impermanent, suffering, and subject to change, could pleasure and pain arise internally?”

11“No, venerable sir.”

12“Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards the eye ... the mind. Experiencing revulsion, he becomes dispassionate. Through dispassion [his mind] is liberated. When it is liberated there comes the knowledge: ‘It’s liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”

106. The Origin of Suffering

1(Identical with 12:43.)[87]

107. The Origin of the World

1(Identical with 12:44.).[88]

108. I Am Superior

1“Bhikkhus, when what exists, by clinging to what, by adhering to what, does the thought occur: ‘I am superior’ or ‘I am equal’ or ‘I am inferior’?”⁹¹ These are the three modes of conceit; see 22:49.

2“Venerable sir, our teachings are rooted in the Blessed One….”

3“When there is the eye, bhikkhus, by clinging to the eye, by adhering to the eye, the thought occurs: ‘I am superior’ or ‘I am equal’ or ‘I am inferior.’ When there is the ear ... When there is the mind, by clinging to the mind, by adhering to the mind, the thought occurs: ‘I am superior’ or ‘I am equal’ or ‘I am inferior.’

4“What do you think, bhikkhus, is the eye ... the mind permanent or impermanent?”

5“Impermanent, venerable sir.”…

6“But without clinging to what is impermanent, suffering, and subject to change, could the thought occur: ‘I am superior’ or ‘I am equal’ or ‘I am inferior’?”

7“No, venerable sir.”

8“Seeing thus ... He understands: ‘… there is no more for this state of being.’” [89]

109. Things That Fetter

1“Bhikkhus, I will teach you the things that fetter and the fetter. Listen to that...⁹² This sutta and the next parallel 22:120–21.

2“And what, bhikkhus, are the things that fetter, and what is the fetter? The eye, bhikkhus, is a thing that fetters; the desire and lust for it is the fetter there. The ear is a thing that fetters ... The mind is a thing that fetters; the desire and lust for it is the fetter there. These are called the things that fetter, and this the fetter.”

3110(7) Things That Can Be Clung To

4“Bhikkhus, I will teach you the things that can be clung to and the clinging. Listen to that….

5“And what, bhikkhus, are the things that can be clung to, and what is the clinging? The eye, bhikkhus, is a thing that can be clung to; the desire and lust for it is the clinging there. The ear is a thing that can be clung to … The mind is a thing that can be clung to; the desire and lust for it is the clinging there. These are called the things that can be clung to, and this the clinging.”

111. Fully Understanding (1)

1“Bhikkhus, without directly knowing and fully understanding the eye,⁹³ This sutta and the next closely resemble 35:26. without developing dispassion towards it and abandoning it, one is incapable of destroying suffering. Without directly knowing and fully understanding the ear ... the mind, without developing dispassion towards it and abandoning it, one is incapable of destroying suffering. But by directly knowing and fully understanding the eye ... the mind, by developing dispassion towards it and abandoning it, one is capable of destroying suffering.” [90]

112. Fully Understanding (2)

(Identical with §111, but stated by way of the six external sense bases.)

113. Listening In

1(Identical with 12:45.)[91]

1“Bhikkhus, there are forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu seeks delight in them, welcomes them, and remains holding to them, he is called a bhikkhu who has entered Māra’s lair, who has come under Māra’s control; Māra’s snare has been fastened to him⁹⁴ Be’s orthography is preferable here: paṭimukk’ assa mārapāso (and just below, ummukk’ assa m̄rap̄so). Spk: Māra’s snare is fastened to, wound around, his neck. Cp. It 56,15–21. so that he is bound by the bondage of Māra and the Evil One can do with him as he wishes.

2“There are, bhikkhus, sounds cognizable by the ear … mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu seeks delight in them ... [92] … the Evil One can do with him as he wishes.

3“There are, bhikkhus, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu does not seek delight in them, does not welcome them, and does not remain holding to them, he is called a bhikkhu who has not entered Māra’s lair, who has not come under Māra’s control; Māra’s snare has been unfastened from him so that he is not bound by the bondage of Māra and the Evil One cannot do with him as he wishes.

4“There are, bhikkhus, sounds cognizable by the ear … mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. [93] If a bhikkhu does not seek delight in them … the Evil One cannot do with him as he wishes.”

115. Māra’s Snare (2)

1“Bhikkhus, there are forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu seeks delight in them, welcomes them, and remains holding to them, he is called a bhikkhu who is bound among forms cognizable by the eye, who has entered Māra’s lair, who has come under Māra’s control; [Māra’s snare has been fastened to him so that he is bound by the bondage of Māra]⁹⁵ The bracketed words here and below are in Be only. and the Evil One can do with him as he wishes.

2“There are, bhikkhus, sounds cognizable by the ear … mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu seeks delight in them … the Evil One can do with him as he wishes.

3“There are, bhikkhus, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu does not seek delight in them, does not welcome them, and does not remain holding to them, he is called a bhikkhu who is free among forms cognizable by the eye, who has not entered Māra’s lair, who has not come under Māra’s control; [Māra’s snare has been unfastened from him so that he is not bound by the bondage of Māra] and the Evil One cannot do with him as he wishes.

4“There are, bhikkhus, sounds cognizable by the ear … mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu does not seek delight in them … the Evil One cannot do with him as he wishes.”

116. Going to the End of the World

1“Bhikkhus, I say that the end of the world cannot be known, seen, or reached by travelling. Yet, bhikkhus, I also say that without reaching the end of the world there is no making an end to suffering.”⁹⁶ See 2:26 (= AN II 47–49), to which this sutta might be taken as a commentary.

2Having said this, the Blessed One rose from his seat and entered his dwelling.⁹⁷ What follows is stock, found also at MN I 110–11, MN III 223–25, and elsewhere. Spk explains that the Buddha retired to his dwelling because he had foreseen that the bhikkhus would approach Ānanda, and that Ānanda would give a proper answer that would win praise from himself. The bhikkhus would then esteem Ānanda and this would promote their welfare and happiness for a long time. Then, soon after the Blessed One had left, the bhikkhus considered: “Now, friends, the Blessed One has risen from his seat and entered his dwelling after reciting a synopsis in brief without expounding the meaning in detail. Now who will expound in detail the meaning of the synopsis that the Blessed One recited in brief?” Then they considered: “The Venerable Ānanda is praised by the Teacher and esteemed by his wise brothers in the holy life; the Venerable Ānanda is capable of expounding in detail the meaning of this synopsis recited in brief by the Blessed One without expounding the meaning in detail. Let us approach him and ask him the meaning of this.”

3Then those bhikkhus approached the Venerable Ānanda and exchanged greetings with him, after which they sat down to one side and told him what had taken place, [94] adding: “Let the Venerable Ānanda expound it to us.”

4[The Venerable Ānanda replied:] “Friends, it is as though a man needing heartwood, seeking heartwood, wandering in search of heartwood, would pass over the root and trunk of a great tree standing possessed of heartwood, thinking that heartwood should be sought among the branches and foliage. And so it is with you venerable ones: when you were face to face with the Teacher you passed by the Blessed One, thinking that I should be asked about the meaning. For, friends, knowing, the Blessed One knows; seeing, he sees; he has become vision, he has become knowledge, he has become the Dhamma, he has become the holy one; he is the expounder, the proclaimer, the elucidator of meaning, the giver of the Deathless, the lord of the Dhamma, the Tathāgata. That was the time when you should have asked the Blessed One the meaning. [95] As he explained it to you, so you should have remembered it.”

5“Surely, friend Ānanda, knowing, the Blessed One knows; seeing, he sees; he has become vision ... the Tathāgata. That was the time when we should have asked the Blessed One the meaning, and as he explained it to us, so we should have remembered it. Yet the Venerable Ānanda is praised by the Teacher and esteemed by his wise brothers in the holy life; the Venerable Ānanda is capable of expounding the detailed meaning of this synopsis recited in brief by the Blessed One without expounding the meaning in detail. Let the Venerable Ānanda expound it without finding it troublesome.”

6“Then listen, friends, and attend closely to what I shall say.”

7“Yes, friend,” the bhikkhus replied. The Venerable Ānanda said this:

8“Friends, when the Blessed One rose from his seat and entered his dwelling after reciting a synopsis in brief without expounding the meaning in detail, that is: ‘Bhikkhus, I say that the end of the world cannot be known, seen, or reached by travelling. Yet, bhikkhus, I also say that without reaching the end of the world there is no making an end to suffering,’ I understand the detailed meaning of this synopsis as follows: That in the world by which one is a perceiver of the world, a conceiver of the world—this is called the world in the Noble One’s Discipline. ⁹⁸ Yena kho āvuso lokasmiṁ lokasaññı̄ hoti lokamānı̄ ayaṁ vuccati ariyassa vinaye loko. On the implications of this, see 2:26 and I, n. 182. And what, friends, is that in the world by which one is a perceiver of the world, a conceiver of the world? The eye is that in the world by which one is a perceiver of the world, a conceiver of the world .⁹⁹ On the six sense bases as “the world” in the sense of disintegrating, see 35:82. Here they are called the world because they are the conditions for being a perceiver and a conceiver of the world. We might conjecture that the five physical sense bases are prominent in making one a “perceiver of the world,” the mind base in making one a “conceiver of the world.” No such distinction, however, is made in the text. The six sense bases are at once part of the world (“that in the world”) and the media for the manifestation of a world (“that by which”). The “end of the world” that must be reached to make an end to suffering is Nibbāna, which is called (among other things) the cessation of the six sense bases. The ear ... The nose ... The tongue ... The body ... The mind is that in the world by which one is a perceiver of the world, a conceiver of the world. That in the world by which one is a perceiver of the world, a conceiver of the world—this is called the world in the Noble One’s Discipline. [96]

9“Friends, when the Blessed One rose from his seat and entered his dwelling after reciting a synopsis in brief without expounding the meaning in detail, that is: ‘Bhikkhus, I say that the end of the world cannot be known, seen, or reached by travelling. Yet, bhikkhus, I also say that without reaching the end of the world there is no making an end to suffering,’ I understand the meaning of this synopsis in detail to be thus. Now, friends, if you wish, go to the Blessed One and ask him about the meaning of this. As the Blessed One explains it to you, so you should remember it.”

10“Yes, friends,” those bhikkhus replied, and having risen from their seats, they went to the Blessed One. After paying homage to him, they sat down to one side and told the Blessed One all that had taken place after he had left, adding: [97] “Then, venerable sir, we approached the Venerable Ānanda and asked him about the meaning. The Venerable Ānanda expounded the meaning to us in these ways, with these terms, with these phrases.”

11“Ānanda is wise, bhikkhus, Ānanda has great wisdom. If you had asked me the meaning of this, I would have explained it to you in the same way that it has been explained by Ānanda. Such is the meaning of this, and so you should remember it.”

117. Cords of Sensual Pleasure

1“Bhikkhus, before my enlightenment, while I was still a bodhisatta, not yet fully enlightened, the thought occurred to me: ‘My mind may often stray towards those five cords of sensual pleasure that have already left their impression on the heart¹⁰⁰ Cetaso samphuṭṭhapubbā, glossed by Spk with cittena anubhūtapubbā , “experienced before by the mind.” Spk: My mind may often stray (tatra me cittaṁ bahulaṁ gaccheyya): He shows, “On many occasions it would move towards the five cords of sensual pleasure previously experienced when I was enjoying prosperity in the three palaces with their three kinds of dancing girls, etc.” Or towards those that are present (paccuppannesu v̄): He shows, “During my years of striving it would often arise having taken, as cords of sensual pleasure, such beautiful sense objects as the flowering groves and flocks of birds, etc.” Or slightly towards those in the future (appạ vā an̄gatesu): He shows, “It might arise even slightly towards the future, when he thinks, ‘Metteyya will be the Buddha, Saṅkha the king, Ketumatī the capital.’” Apparently Spk cannot conceive of beautiful future sense objects apart from a future Buddha.
but which have passed, ceased, and changed, or towards those that are present, or slightly towards those in the future.’ Then it occurred to me: ‘Being set on my own welfare,¹⁰¹ Attarūpena. Spk: Attano hitakāmajātikena, “by one who desires his own welfare.” The expression also occurs at AN II 120,7 foll. Spk explains that diligence and mindfulness are to be practised for the purpose of guarding the mind in regard to the five cords of sensual pleasures. I should practise diligence, mindfulness, and guarding of the mind in regard to those five cords of sensual pleasure that have already left their impression on the heart, which have passed, ceased, and changed.’

2“Therefore, bhikkhus, in your case too your minds may often stray towards those five cords of sensual pleasure that have already left their impression on the heart but which have passed, ceased, and changed, or towards those that are present, or slightly towards those in the future. Therefore, bhikkhus, [98] being set on your own welfare, you should practise diligence, mindfulness, and guarding of the mind in regard to those five cords of sensual pleasure that have already left their impression on the heart but which have passed, ceased, and changed.

3“Therefore, bhikkhus, that base should be understood,¹⁰² Be and Se read se āyatane veditabbe—supported by Spk (Be and Se)—as against ye āyatane veditabbe in Ee. This is apparently an old Eastern form of the neuter nominative that for some reason escaped transposition into standard Pāli. Spk: “Since diligence and mindfulness are to be practised for the sake of guarding the mind, and since, when that base is understood, there is nothing to be done by diligence and mindfulness, therefore ‘that base is to be understood’; the meaning is, ‘that cause is to be known’ (tạ kāraṇaṁ j̄nitabbạ).” At Ud 80,10–16, Nibbāna is described as an āyatana.
where the eye ceases and perception of forms fades away.¹⁰³ I read with Se and Ee: yattha cakkhuñ ca nirujjhati rūpasaññā ca virajjati. Be consistently has the second verb too as nirujjhati, but the variant in Se and Ee is more likely to be original. That base should be understood, where the ear ceases and perception of sounds fades away.… That base should be understood, where the mind ceases and perception of mental phenomena fades away. That base should be understood.”

4Having said this, the Blessed One rose from his seat and entered his dwelling. Then, soon after the Blessed One had left, the bhikkhus considered … (all as in preceding sutta down to:) [99–100] … The Venerable Ānanda said this:

5“Friends, when the Blessed One rose from his seat and entered his dwelling after reciting a synopsis in brief without expounding the meaning in detail—that is: ‘Therefore, bhikkhus, that base should be understood, where the eye ceases and perception of forms fades away…. That base should be understood, where the mind ceases and perception of mental phenomena fades away. That base should be understood’—I understand the detailed meaning of this synopsis as follows: This was stated by the Blessed One, friends, with reference to the cessation of the six sense bases.¹⁰⁴ Saḷāyatananirodhaṁ … sandhāya bhāsitaṁ. Spk: “It is Nibbāna that is called the cessation of the six sense bases, for in Nibbāna the eye, etc., cease and perceptions of forms, etc., fade away.” We might note that Ānanda’s answer, though called an account of the “detailed meaning,” is actually shorter than the Buddha’s original statement.

6“Friends, when the Blessed One rose from his seat and entered his dwelling after reciting a synopsis in brief without expounding the meaning in detail ... I understand the meaning of this synopsis in detail to be thus. Now, friends, if you wish, go to the Blessed One and ask him about the meaning of this. As the Blessed One explains it to you, so you should remember it.”

7“Yes, friends,” those bhikkhus replied, and having risen from their seats, they went to the Blessed One. After paying homage to him, they sat down to one side and told the Blessed One all that had taken place after he had left, adding: [101] “Then, venerable sir, we approached the Venerable Ānanda and asked him about the meaning. The Venerable Ānanda expounded the meaning to us in these ways, with these terms, with these phrases.”

8“Ānanda is wise, bhikkhus, Ānanda has great wisdom. If you had asked me the meaning of this, I would have explained it to you in the same way that it has been explained by Ānanda. Such is the meaning of this, and so you should remember it.”

118. Sakka’s Questin

1On one occasion the Blessed One was dwelling at Rājagaha on Mount Vulture Peak. Then Sakka, lord of the devas, approached the Blessed One, paid homage to him, stood to one side, and said to him:

2“Venerable sir, what is the cause and reason [102] why some beings here do not attain Nibbāna in this very life? And what is the cause and reason why some beings here attain Nibbāna in this very life?”

3“There are, lord of the devas, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu seeks delight in them, welcomes them, and remains holding to them, his consciousness becomes dependent upon them and clings to them. A bhikkhu with clinging does not attain Nibbāna.¹⁰⁵ Sa-up̄d̄no ... bhikkhu no parinibbāyati. To bring out the implicit metaphor, the line might also have been rendered, “A bhikkhu with fuel is not fully quenched.”

4“There are, lord of the devas, sounds cognizable by the ear ... mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu seeks delight in them, welcomes them, and remains holding to them, his consciousness becomes dependent upon them and clings to them. A bhikkhu with clinging does not attain Nibbāna.

5“This is the cause and reason, lord of the devas, why some beings here do not attain Nibbāna in this very life.

6“There are, lord of the devas, forms cognizable by the eye ... mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu does not seek delight in them, does not welcome them, and does not remain holding to them, his consciousness does not become dependent upon them or cling to them. A bhikkhu without clinging attains Nibbāna.

7“This is the cause and reason, lord of the devas, why some beings here attain Nibbāna in this very life.” [103]

119. Pañcasikha

1(The same except that the interlocutor is Pañcasikha, son of the gandhabbas.) ¹⁰⁶ Pañcasikha appears in DN No. 21 as a celestial musician and poet.

120. Sāriputta

1On one occasion the Venerable Sāriputta was dwelling at Sāvatthı̄ in Jeta’s Grove, Anāthapiṇḍika’s Park. Then a certain bhikkhu approached the Venerable Sāriputta and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Sāriputta:

2“Friend Sāriputta, a bhikkhu who was my co-resident has given up the training and returned to the lower life.”

3“So it is, friend, when one does not guard the doors of the sense faculties, is immoderate in eating, and is not devoted to wakefulness. That a bhikkhu who does not guard the doors of the sense faculties, who is immoderate in eating, [104] and who is not devoted to wakefulness will maintain all his life the complete and pure holy life—this is impossible. But, friend, that a bhikkhu who guards the doors of the sense faculties, who is moderate in eating, and who is devoted to wakefulness will maintain all his life the complete and pure holy life—this is possible.

4“And how, friend, does one guard the doors of the sense faculties? Here, having seen a form with the eye, a bhikkhu does not grasp its signs and features.¹⁰⁷ For a detailed analysis, see Vism 20–22 (Ppn 1:53–59). Since, if he left the eye faculty unrestrained, evil unwholesome states of covetousness and displeasure might invade him, he practises the way of its restraint, he guards the eye faculty, he undertakes the restraint of the eye faculty. Having heard a sound with the ear ... Having smelt an odour with the nose ... Having savoured a taste with the tongue ... Having felt a tactile object with the body ... Having cognized a mental phenomenon with the mind, a bhikkhu does not grasp its signs and features. Since, if he left the mind faculty unrestrained, evil unwholesome states of covetousness and displeasure might invade him, he practises the way of its restraint, he guards the mind faculty, he undertakes the restraint of the mind faculty. It is in this way, friend, that one guards the doors of the sense faculties.

5“And how, friend, is one moderate in eating? Here, reflecting carefully, a bhikkhu takes food neither for amusement nor for intoxication nor for the sake of physical beauty and attractiveness, but only for the support and maintenance of this body, for ending discomfort, and for assisting the holy life, considering: ‘Thus I shall terminate the old feeling and not arouse a new feeling, and I shall be healthy and blameless and live in comfort.’¹⁰⁸ See Vism 31–33 (Ppn 1:89–94). It is in this way, friend, that one is moderate in eating.

6“And how, friend, is one devoted to wakefulness? Here, during the day, while walking back and forth and sitting, a bhikkhu purifies his mind of obstructive states. In the first watch of the night, while walking back and forth and sitting, he purifies his mind of obstructive states. [105] In the middle watch of the night he lies down on his right side in the lion’s posture with one foot overlapping the other, mindful and clearly comprehending, after noting in his mind the idea of rising. After rising, in the last watch of the night, while walking back and forth and sitting, he purifies his mind of obstructive states. It is in this way, friend, that one is devoted to wakefulness.

7“Therefore, friend, you should train yourself thus: ‘We will guard the doors of the sense faculties; we will be moderate in eating; we will be devoted to wakefulness.’ Thus, friend, should you train yourself.”

121. Exhortation to Rāhula

1On one occasion the Blessed One was dwelling at Sāvatthı̄ in Jeta’s Grove, Anāthapiṇḍika’s Park.¹⁰⁹ Identical with MN No. 147. Then, while the Blessed One was alone in seclusion, a reflection arose in his mind thus: “The states that ripen in liberation have come to maturity in Rāhula. Let me lead him on further to the destruction of the taints.”¹¹⁰ Vimuttiparipācaniyā dhammā. Spk interprets these as the fifteen qualities that purify the five faculties (faith, energy, mindfulness, concentration, and wisdom), namely, in regard to each faculty: avoiding people who lack the faculty, associating with those endowed with it, and reflecting on suttas that inspire its maturation. Spk expands on this with another fifteen qualities: the five faculties again; the five perceptions partaking of penetration, namely, perception of impermanence, suffering, nonself, abandoning, and dispassion (on the last two, see AN V 110,13–20); and the five qualities taught to Meghiya, namely, noble friendship, the virtue of the monastic rules, suitable conversation, energy, and wisdom (see AN IV 357,5–30; Ud 36,3–28).

2Then, in the morning, the Blessed One dressed and, taking bowl and robe, walked for alms in Sāvatthı̄. When he had returned from the alms round, after his meal he addressed the Venerable Rāhula thus: “Take a sitting cloth, Rāhula. Let us go to the Blind Men’s Grove for the day’s abiding.”

3“Yes, venerable sir,” the Venerable Rāhula replied and, having taken a sitting cloth, he followed close behind the Blessed One.

4Now on that occasion many thousands of devatās followed the Blessed One, thinking: “Today the Blessed One will lead the Venerable Rāhula on further to the destruction of the taints.”¹¹¹ Spk: These devas had made their aspiration (for enlightenment) along with Rāhula when the latter made his aspiration (to become the son of a Buddha) at the feet of the Buddha Padumuttara. They had been reborn in various heavenly worlds but on this day they all assembled in the Blind Men’s Grove. Then the Blessed One plunged into the Blind Men’s Grove and sat down at the foot of a certain tree on a seat that was prepared for him. The Venerable Rāhula paid homage to the Blessed One and sat down to one side. [106] The Blessed One then said to him:

5“What do you think, Rāhula, is the eye permanent or impermanent?” –“Impermanent, venerable sir.”–“Is what is impermanent suffering or happiness?”–“Suffering, venerable sir.”–“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”–“No, venerable sir.”

6“Are forms permanent or impermanent?… Is eye-consciousness ... Is eye-contact ... Is anything included in feeling, perception, volitional formations, and consciousness arisen with eye-contact as condition permanent or impermanent?”–“Impermanent, venerable sir.” (The rest as in the preceding paragraph.)

7“Is the ear … the mind permanent or impermanent?… [107] … Are mental phenomena … Is mind-consciousness … Is mind-contact ... Is anything included in feeling, perception, volitional formations, and consciousness arisen with mind-contact as condition permanent or impermanent?”–“Impermanent, venerable sir.”–“Is what is impermanent suffering or happiness?”–“Suffering, venerable sir.”–“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”–“No, venerable sir.”

8“Seeing thus, Rāhula, the instructed noble disciple experiences revulsion towards the eye, revulsion towards forms, revulsion towards eye-consciousness, revulsion towards eye-contact; revulsion towards anything included in feeling, perception, volitional formations, and consciousness arisen with eye-contact as condition. He experiences revulsion towards the ear ... towards the mind ... towards anything included in feeling, perception, volitional formations, and consciousness arisen with mind-contact as condition.

9“Experiencing revulsion, he becomes dispassionate. Through dispassion [his mind] is liberated. When it is liberated there comes the knowledge: ‘It’s liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”

10This is what the Blessed One said. Elated, the Venerable Rāhula delighted in the Blessed One’s statement. And while this discourse was being spoken, the Venerable Rāhula’s mind was liberated from the taints by nonclinging, and in those many thousands of devatās there arose the dust-free, stainless vision of the Dhamma: “Whatever is subject to origination is all subject to cessation.” ¹¹² Spk: In this sutta “the vision of the Dhamma” denotes the four paths and their fruits. For some devas became streamenterers, some once-returners, some nonreturners, and some arahants. The devas were innumerable.

122. Things That Fetter

1(Identical with §109, but by way of the six external sense bases.) [108]

123. Things That Can Be Clung To

(Identical with §110, but by way of the six external sense bases.)

[109]

1On one occasion the Blessed One was dwelling at Vesālı̄ in the Great Wood in the Hall with the Peaked Roof. Then the householder Ugga of Vesālı̄ approached the Blessed One ... and said to him....¹¹³ At AN I 26,11 he is declared the foremost male lay disciple among those who offer agreeable things (etadaggạṁ manāpadāyakānaṁ); see too AN IV 208–12.

(The question and the reply are exactly the same as in §118.)

125. Among the Vajjians

1On one occasion the Blessed One was dwelling among the Vajjians at Hatthigāma. Then the householder Ugga of Hatthigāma approached the Blessed One … and said to him....¹¹⁴ At AN I 26,12 he is declared the foremost of those who attend on the Saṅgha (etadaggạ saṅgh’ upạ̣hāk̄nạ); see too AN IV 212–16.

2(As in §118.) [110]

126. At Nālandā

1On one occasion the Blessed One was dwelling at Nālandā in Pāvārika’s Mango Grove. Then the householder Upāli approached the Blessed One … and said to him....¹¹⁵ For the story of his conversion, see MN No. 56.

(As in §118.)

127. Bhāradvāja

1On one occasion the Venerable Piṇḍola Bhāradvāja was dwelling at Kosambı̄ in Ghosita’s Park.¹¹⁶ At AN I 23,25 he is declared the foremost of those who sound a lion’s roar (etadaggạ sı̄han̄dik̄nạ). His declaration of arahantship is at 48:49; see too Vin II 111–12. Then King Udena approached the Venerable Piṇḍola Bhāradvāja and exchanged greetings with him.¹¹⁷ He was the king of Kosambı̄; for details of his story, see Dhp-a I 161–227; BL 1:247–93. Spk: One day the king had gone to his park and was lying down while some of his concubines massaged his feet and others entertained him with music and song. When he dozed off the women left him to take a walk around the park. They saw the Venerable Bhāradvāja meditating under a tree and approached him to pay their respects. Meanwhile the king awoke and, seeing his concubines sitting around the ascetic, he became furious and tried to attack the elder with a nest of biting ants. His plan backfired and the ants fell over him and bit him all over. The women reproached him for his rude conduct and he became repentant. On the next occasion when the elder came to the park, the king approached him and asked his questions. When they had concluded their greetings and cordial talk, he sat down to one side and said to him:

2“Master Bhāradvāja, what is the cause and reason why these young bhikkhus, lads with black hair, endowed with the blessing of youth, in the prime of life, who have not dallied with sensual pleasures, lead the complete and pure holy life all their lives and maintain it continuously?”¹¹⁸ Addhānaṁ āpādenti. Spk glosses: paveṇiṁ paṭipādenti; dı̄gharattaṁ anubandhāpenti; “they extend it continuously; they pursue it for a long time.”

3“Great king, this was said by the Blessed One who knows and sees, the Arahant, the Fully Enlightened One: ‘Come, bhikkhus, towards women old enough to be your mother set up the idea that they are your mother;¹¹⁹ Mātumattīsu mātucittaṁ upaṭṭhapetha. Lit. “Set up a mother-mind towards those of a mother-measure,” and similarly with the other two. Spk says that one’s mother, sisters, and daughters are the three “respected objects” (garukārammaṇa ) who are not to be transgressed against. Interestingly, this saying, though ascribed to the Buddha as if it were a common piece of advice, is not found elsewhere in the Nikāyas. [111] towards those of an age to be your sisters set up the idea that they are your sisters; towards those young enough to be your daughters set up the idea that they are your daughters.’ This is a cause and reason, great king, why these young bhikkhus … lead the complete and pure holy life all their lives and maintain it continuously.”

4“The mind is wanton, Master Bhāradvāja. Sometimes states of lust arise even towards women old enough to be one’s mother; sometimes they arise towards women of an age to be one’s sister; sometimes they arise towards women young enough to be one’s daughter. Is there any other cause and reason why these young bhikkhus … lead the complete and pure holy life all their lives and maintain it continuously?”

5“Great king, this was said by the Blessed One who knows and sees, the Arahant, the Fully Enlightened One: ‘Come, bhikkhus, review this very body upwards from the soles of the feet, downwards from the tips of the hairs, enclosed in skin, as full of many kinds of impurities:¹²⁰ This is the meditation subject called asubhasaññā, perception of foulness (e.g., at AN V 109,18–27), or kāyagatāsati, explained in detail at Vism 239–66 (Ppn 8:42–144). “There are in this body head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, contents of the stomach, excrement, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, fluid of the joints, urine.”’ This too, great king, is a cause and reason why these young bhikkhus … lead the complete and pure holy life all their lives and maintain it continuously.”

6“That is easy, Master Bhāradvāja, for those bhikkhus who are developed in body, developed in virtue, developed in mind, developed in wisdom. But it is difficult for those bhikkhus who are undeveloped in body,¹²¹ Abhāvitakāyā. Spk: Undeveloped in the “body” of the five (sense) doors (abhāvitapañcadvārikakākyā), i.e., lacking in sense restraint. undeveloped in virtue, undeveloped in mind, undeveloped in wisdom. Sometimes, though one thinks, ‘I will attend to the body as foul,’ one beholds it as beautiful. [112] Is there any other cause and reason why these young bhikkhus … lead the complete and pure holy life all their lives and maintain it continuously?”

7“Great king, this was said by the Blessed One who knows and sees, the Arahant, the Fully Enlightened One: ‘Come, bhikkhus, dwell guarding the doors of the sense faculties. Having seen a form with the eye, do not grasp its signs and features. Since, if you leave the eye faculty unguarded, evil unwholesome states of covetousness and displeasure might invade you, practise the way of its restraint, guard the eye faculty, undertake the restraint of the eye faculty. Having heard a sound with the ear... Having smelt an odour with the nose ... Having savoured a taste with the tongue ... Having felt a tactile object with the body ... Having cognized a mental phenomenon with the mind, do not grasp its signs and features. Since, if you leave the mind faculty unguarded, evil unwholesome states of covetousness and displeasure might invade you, practise the way of its restraint, guard the mind faculty, undertake the restraint of the mind faculty.’ This too, great king, is a cause and reason why these young bhikkhus … lead the complete and pure holy life all their lives and maintain it continuously.”

8“It is wonderful, Master Bhāradvāja! It is amazing, Master Bhāradvāja! How well this has been stated by the Blessed One who knows and sees, the Arahant, the Fully Enlightened One. So this is the cause and reason why these young bhikkhus, lads with black hair, endowed with the blessing of youth, in the prime of life, who have not dallied with sensual pleasures, lead the complete and pure holy life all their lives and maintain it continuously. In my case too, when I enter my harem unguarded in body, speech, and mind, without setting up mindfulness, unrestrained in the sense faculties, on that occasion states of lust assail me forcefully. But when I enter my harem guarded in body, speech, and mind, [113] with mindfulness set up, restrained in the sense faculties, on that occasion states of lust do not assail me in such a way.

9“Magnificent, Master Bhāradvāja! Magnificent, Master Bhāradvāja! The Dhamma has been made clear in many ways by Master Bhāradvāja, as though he were turning upright what had been turned upside down, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. Master Bhāradvāja, I go for refuge to the Blessed One, and to the Dhamma, and to the Bhikkhu Saṅgha. From today let Master Bhāradvāja remember me as a lay follower who has gone for refuge for life.”

128. Soṇa

1On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary. Then the householder’s son Soṇa approached the Blessed One … and said to him.….

(As in §118.)

129. Ghosita

1On one occasion the Venerable Ānanda was dwelling at Kosambı̄ in Ghosita’s Park. Then the householder Ghosita approached the Venerable Ānanda … and said to him: [114] “Venerable Ānanda, it is said, ‘diversity of elements, diversity of elements.’¹²² Dhātunānatta. See 14:1–10. For each sense modality there are three elements—sense faculty, object, and consciousness—hence a total of eighteen. In what way, venerable sir, has the diversity of elements been spoken of by the Blessed One?”

2“Householder, there exists the eye element, and forms that are agreeable, and eye-consciousness: in dependence on a contact to be experienced as pleasant, a pleasant feeling arises.¹²³ Spk: In dependence on a contact to be experienced as pleasant: that is, a contact associated with eye-consciousness that functions as a condition, by way of decisive support (upanissaya), for a pleasant feeling in the javana phase. The pleasant feeling arises in the javana phase in dependence on a single contact. The same method in the following passages. There exists the eye element, and forms that are disagreeable, and eye-consciousness: in dependence on a contact to be experienced as painful, a painful feeling arises. There exists the eye element, and forms that are a basis for equanimity, and eye-consciousness: in dependence on a contact to be experienced as neither-painful-nor-pleasant, a neither-painful-nor-pleasant feeling arises.

3“Householder, there exists the ear element ... the nose element … the tongue element ... the body element ... the mind element, and mental phenomena that are agreeable, and mind-consciousness: in dependence on a contact to be experienced as pleasant, a pleasant feeling arises. There exists the mind element, and mental phenomena that are disagreeable, and mind-consciousness: in dependence on a contact to be experienced as painful, a painful feeling arises. There exists the mind element, and mental phenomena that are a basis for equanimity, and mind-consciousness: in dependence on a contact to be experienced as neither-painful-nor-pleasant, a neither-painful-nor-pleasant feeling arises.

4“It is in this way, householder, that the diversity of elements has been spoken of by the Blessed One.” [115]

130. Hāliddakāni

1Thus have I heard. On one occasion the Venerable Mahākaccāna was dwelling among the people of Avantī on Mount Papāta at Kuraraghara. Then the householder Hāliddakāni approached the Venerable Mahākaccāna … and said to him:¹²⁴ As at 22:3–4.

2“Venerable sir, it was said by the Blessed One: ‘It is in dependence on the diversity of elements that there arises the diversity of contacts; in dependence on the diversity of contacts that there arises the diversity of feelings.’¹²⁵ The quote is from 14:4. How is this so, venerable sir?”

3“Here, householder, having seen a form with the eye, a bhikkhu understands an agreeable one thus: ‘Such it is!’¹²⁶ Manāpaṁ itth’ etan ti pajānāti. Spk: He understands the agreeable form seen by him thus, “Such it is,” that is, “This is just an agreeable one.” There is eye-consciousness, and in dependence on a contact to be experienced as pleasant there arises a pleasant feeling.¹²⁷ I read with Be and Se, Cakkhuviññāṇaṁ sukhavedanı̄yañ ca phassaṁ paṭicca…, which seems preferable to Ee, Cakkhuviññāṇaṁ sukhavedaniyaṁ. Sukhavedaniyaṁ phassaṁ paṭicca…. It is unclear whether cakkhuviññāṇaṁ is being listed as an additional element or is intended merely as a condition for the feeling. I follow Spk in taking it in the former sense: “(There is) eye-consciousness, and a contact which is a condition for pleasant feeling under the heading of decisive support, proximity, contiguity, or association (see Vism 532–41; Ppn 17:66–100). In dependence on that contact to be experienced as pleasant, there arises a pleasant feeling.” Then, having seen a form with the eye, a bhikkhu understands a disagreeable one thus: ‘Such it is!’ There is eye-consciousness, and in dependence on a contact to be experienced as painful there arises a painful feeling. Then, having seen a form with the eye, a bhikkhu understands one that is a basis for equanimity thus: ‘Such it is!’ There is eye-consciousness, and in dependence on a contact to be experienced as neither-painful-nor-pleasant there arises a neither-painful-nor-pleasant feeling.

4“Further, householder, having heard a sound with the ear ... having smelt an odour with the nose ... having savoured a taste with the tongue ... having felt a tactile object with the body ... having cognized a mental phenomenon with the mind, a bhikkhu understands an agreeable one thus ... [116] … a disagreeable one thus ... one that is a basis for equanimity thus: ‘Such it is!’ There is mind-consciousness, and in dependence on a contact to be experienced as neither-painful-nor-pleasant there arises a neither-painful-nor-pleasant feeling.

5“It is in this way, householder, that in dependence on the diversity of elements there arises the diversity of contacts, and in dependence on the diversity of contacts there arises the diversity of feelings.”

131. Nakulapitā

1On one occasion the Blessed One was dwelling among the Bhaggas at Suṁsumāragira in the Bhesakaḷā Grove, the Deer Park. Then the householder Nakulapitā approached the Blessed One … and said to him....¹²⁸ See 22:1 and III, n. 1.

(As in §118.)

132. Lohicca

1On one occasion the Venerable Mahākaccāna was dwelling among the people of Avantī in a forest hut at Makkarakaṭa. [117] Then a number of brahmin youths, students of the brahmin Lohicca, while collecting firewood, approached the Venerable Mahākaccāna’s forest hut. Having approached, they stomped and trampled all around the hut, and in a boisterous and noisy manner they played various pranks,¹²⁹ Be: Seleyyakāni karonti; Se: selissakāni karontā; Ee: selissakāni karonti. Spk’s explanation suggests the games were like our “leapfrog,” i.e., one boy jumping over the back of another. saying: “These shaveling ascetics, menials, swarthy offspring of the Lord’s feet, are honoured, respected, esteemed, worshipped, and venerated by their servile devotees.”¹³⁰ The first four terms are a stock brahmanical denigration of ascetics. Bandhupādāpaccā alludes to the brahmin idea that Brahmā created ascetics from the soles of his feet (below even the suddas, who were created from his knees, while the brahmins were created from his mouth). Spk glosses bharataka as kuṭumbikā, “landholders,” though I think it is a derogatory term for the Buddhist lay supporters.

2Then the Venerable Mahākaccāna came out of his dwelling and said to those brahmin youths: “Don’t make any noise, boys. I will speak to you on the Dhamma.” When this was said, those youths became silent. Then the Venerable Mahākaccāna addressed those youths with verses:

3“Those men of old who excelled in virtue,
Those brahmins who recalled the ancient rules,
Their sense doors guarded, well protected,
Dwelt having vanquished wrath within.
They took delight in Dhamma and meditation,¹³¹ Spk: They took delight in Dhamma, namely, in the ten courses of wholesome action, and in meditation (jhāna), i.e., in the meditations of the eight attainments.
Those brahmins who recalled the ancient rules.

4“But these have fallen, claiming ‘We recite.’
Puffed up by clan, faring unrighteously,
Overcome by anger, armed with diverse weapons,
They molest both frail and firm.

5“For one with sense doors unguarded
[All the vows he undertakes] are vain
Just like the wealth a man gains in a dream: [118]
Fasting and sleeping on the ground,
Bathing at dawn, [study of] the three Vedas,
Rough hides, matted locks, and dirt;
Hymns, rules and vows, austerities,
Hypocrisy, bent staffs, ablutions:
These emblems of the brahmins
Are used to increase their worldly gains.¹³² Katā kiñcikkhabhāvanā. The exact meaning is obscure, but I translate in accordance with the gloss of Spk: āmisakiñcikkhassa vaḍḍhanatthāya katan ti attho, “done for the sake of an increase in their material possessions.”

6“A mind that is well concentrated,
Clear and free from blemish,
Tender towards all sentient beings—
That is the path for attaining Brahmā.”

7Then those brahmin youths, angry and displeased, approached the brahmin Lohicca and told him: “See now, sir, you should know that the ascetic Mahākaccāna categorically denigrates and scorns the hymns of the brahmins.”

8When this was said, the brahmin Lohicca was angry and displeased. But then it occurred to him: “It is not proper for me to abuse and revile the ascetic Mahākaccāna solely on the basis of what I have heard from these youths. Let me approach him and inquire.”

9Then the brahmin Lohicca, together with those brahmin youths, approached the Venerable Mahākaccāna. [119] He exchanged greetings with the Venerable Mahākaccāna and, when they had concluded their greetings and cordial talk, he sat down to one side and said to him: “Master Kaccāna, did a number of brahmin youths, my students, come this way while collecting firewood?”

10“They did, brahmin.”

11“Did Master Kaccāna have any conversation with them?”

12“I did have a conversation with them, brahmin.”

13“What kind of conversation did you have with them, Master Kaccāna?”

14“The conversation I had with those youths was like this:

15“‘Those men of old who excelled in virtue,
Those brahmins who recalled the ancient rules, …
Tender towards all sentient beings—
That is the path for attaining Brahmā.’

16Such was the conversation that I had with those youths.”

17“Master Kaccāna said ‘with sense doors unguarded.’ In what way, Master Kaccāna, is one ‘with sense doors unguarded’?”

18“Here, brahmin, having seen a form with the eye, someone is intent upon a pleasing form and repelled by a displeasing form.¹³³ One is intent upon (adhimuccati) an object by way of greed, repelled by it (bȳpajjati) by way of ill will or aversion. He dwells without having set up mindfulness of the body, with a limited mind, [120] and he does not understand as it really is that liberation of mind, liberation by wisdom, wherein those evil unwholesome states cease without remainder. Having heard a sound with the ear ... Having cognized a mental phenomenon with the mind, someone is intent upon a pleasing mental phenomenon and repelled by a displeasing mental phenomenon. He dwells without having set up mindfulness of the body ... cease without remainder. It is in such a way, brahmin, that one is ‘with sense doors unguarded.’”

19“It is wonderful, Master Kaccāna! It is amazing, Master Kaccāna! How Master Kaccāna has declared one whose sense doors are actually unguarded to be one ‘with sense doors unguarded’! But Master Kaccāna said ‘with sense doors guarded.’ In what way, Master Kaccāna, is one ‘with sense doors guarded’?”

20“Here, brahmin, having seen a form with the eye, someone is not intent upon a pleasing form and not repelled by a displeasing form. He dwells having set up mindfulness of the body, with a measureless mind, and he understands as it really is that liberation of mind, liberation by wisdom, wherein those evil unwholesome states cease without remainder. Having heard a sound with the ear ... Having cognized a mental phenomenon with the mind, someone is not intent upon a pleasing mental phenomenon and not repelled by a displeasing mental phenomenon. He dwells having set up mindfulness of the body ... cease without remainder. It is in such a way, brahmin, that one is ‘with sense doors guarded.’”

21“It is wonderful, Master Kaccāna! It is amazing, Master Kaccāna! [121] How Master Kaccāna has declared one whose sense doors are actually guarded to be one ‘with sense doors guarded’! Magnificent, Master Kaccāna! Magnificent, Master Kaccāna! The Dhamma has been made clear in many ways by Master Kaccāna … (as in §127) ... From today let Master Kaccāna remember me as a lay follower who has gone for refuge for life.

22“Let Master Kaccāna approach the Lohicca family just as he approaches the families of the lay followers in Makkarakaṭa. The brahmin youths and maidens there will pay homage to Master Kaccāna, they will stand up for him out of respect, they will offer him a seat and water, and that will lead to their welfare and happiness for a long time.”

133. Verahaccāni

1On one occasion the Venerable Udāyı̄ was living at Kāmaṇḍā in the brahmin Todeyya’s Mango Grove. Then a brahmin youth, a student of the brahmin lady of the Verahaccāni clan, approached the Venerable Udāyı̄ and greeted him. When they had concluded their greetings and cordial talk, he sat down to one side, and the Venerable Udāyı̄ instructed, exhorted, inspired, and gladdened him with a Dhamma talk. Having been instructed, exhorted, inspired, and gladdened by the Dhamma talk, the brahmin youth rose from his seat, approached the brahmin lady of the Verahaccāni clan, and said to her: “See now, madam, you should know that the ascetic Udāyı̄ teaches a Dhamma that is good in the beginning, good in the middle, and good in the end, [122] with the right meaning and phrasing; he reveals a holy life that is perfectly complete and pure.”

2“In that case, young man, invite the ascetic Udāyı̄ in my name for tomorrow’s meal.”

3“Yes, madam,” the youth replied. Then he went to the Venerable Udāyı̄ and said to him: “Let Master Udāyı̄ consent to accept tomorrow’s meal from our revered teacher,¹³⁴ Amhākaṁ ācariyabhariyāya. This might have been taken to mean “our teacher’s wife” (a widow), but CPD, s.v. ācariyabhariyā, says with reference to this text: “dealing with a female teacher, the meaning becomes: our mistress the teacher.” Above, the youth was described as a student (antev̄sı̄) of this brahmin lady. Waldschmidt has published a Skt version of this sutta (see Bibliography). the brahmin lady of the Verahaccāni clan.”

4The Venerable Udāyı̄ consented by silence. Then, when the night had passed, in the morning the Venerable Udāyı̄ dressed, took his bowl and outer robe, and went to the residence of the brahmin lady of the Verahaccāni clan. There he sat down in the appointed seat. Then, with her own hands, the brahmin lady served and satisfied the Venerable Udāyı̄ with various kinds of delicious food. When the Venerable Udāyı̄ had finished eating and had put away his bowl,¹³⁵ Be and Se read onı̄tapattapāṇiṁ, but Ee has oṇitapattapāṇiṁ here and oṇı̄tapattapāniṁ just below; at 41:2–4, where the nominative plural occurs, all three read onı̄tapattapāṇino (see n. 290), though vv.ll. oṇı̄ta- and even oṇitta- are found. Norman, who discusses the expression at length (GD, pp. 257–58, and Collected Papers 2:123–24), explains the construction here as an accusative absolute. He maintains that the form of the compound requires that the initial past participle should apply to both the hand and the bowl and suggests that onı̄ta- is from Skt ava-nı̄, “to put or bring (into water).” Thus in his view the compound means “having put hands and bowl into water” in order to wash them. At an alms offering, however, the Buddhist monk does not immerse his bowl in water; rather, when the meal is finished, water is poured into his empty bowl, and he uses his soiled right hand to clean the bowl, so that bowl and hand are washed simultaneously. Further, Norman seems to have overlooked the phrase bhagavantaṁ dhotahatthaṁ onı̄tapattapāṇiṁ (at Vin I 221,20, 245,35, 249,4), where the washing of the hand is already covered by dhotahatthaṁ. Therefore I accept the usual commentarial gloss: onı̄tapattapāṇin ti patta-to onı̄tapāṇiṁ apanı̄tahatthan ti vuttaṁ hoti, “one with hand removed from the bowl,” or more idiomatically, “one who has put away (or aside) the bowl.” The commentaries make mention of the interesting v.l. oṇitta- (at Sv I 277,18), glossed āmisāpanayanena sucikata (at Sv-pṭ I 405,9–10). Oṇitta (or onitta) probably corresponds to Skt avanikta; see MW, s.v. ava-nij and PED, s.v. oṇojana, oṇojeti. The meaning would then be “one who has washed bowl and hand.”
the brahmin lady put on her sandals, sat down on a high seat, covered her head, and told him: “Preach the Dhamma, ascetic.” Having said, “There will be an occasion for that, sister,” he rose from his seat and departed.¹³⁶ For a bhikkhu to teach the Dhamma to one wearing sandals who is not ill is a violation of the Vinaya rule Sekhiya 61; to teach to one sitting on a high seat, a violation of Sekhiya 69; to teach to one with the head covered, a violation of Sekhiya 67. All such actions indicate disrespect on the part of the listener.

5A second time that brahmin youth approached the Venerable Udāyı̄ … (as above down to:) ... “See now, madam, you should know that the ascetic Udāyı̄ teaches a Dhamma that is good in the beginning, good in the middle, [123] and good in the end, with the right meaning and phrasing; he reveals a holy life that is perfectly complete and pure.”

6“In such a way, young man, you keep on praising the ascetic Udāyı̄, but when I told him, ‘Preach the Dhamma, ascetic,’ he said, ‘There will be an occasion for that, sister,’ and he rose from his seat and departed.”

7“That, madam, was because you put on your sandals, sat down on a high seat, covered your head, and told him: ‘Preach the Dhamma, ascetic.’ For these worthies respect and revere the Dhamma.”

8“In that case, young man, invite the ascetic Udāyı̄ in my name for tomorrow’s meal.”

9“Yes, madam,” he replied. Then he went to the Venerable Udāyı̄ … (all as above ) ... When the Venerable Udāyı̄ had finished eating and had put away his bowl, the brahmin lady removed her sandals, sat down on a low seat, uncovered her head, and said to him: “Venerable sir, what do the arahants maintain must exist for there to be pleasure and pain? And what is it that the arahants maintain must cease to exist for there to be no pleasure and pain?”

10“Sister, the arahants maintain that when the eye exists there is pleasure and pain, and when the eye does not exist there is no pleasure and pain. [124] The arahants maintain that when the ear exists there is pleasure and pain, and when the ear does not exist there is no pleasure and pain…. The arahants maintain that when the mind exists there is pleasure and pain, and when the mind does not exist there is no pleasure and pain.”

11When this was said, the brahmin lady of the Verahaccāni clan said to the Venerable Udāyı̄: “Magnificent, venerable sir! Magnificent, venerable sir! The Dhamma has been made clear in many ways by Master Udāyı̄ … (as in §127) ... From today let Master Udāyı̄ remember me as a lay follower who has gone for refuge for life.”

1On one occasion the Blessed One was dwelling among the Sakyans where there was a town of the Sakyans named Devadaha. There the Blessed One addressed the bhikkhus thus:

2“Bhikkhus, I do not say of all bhikkhus that they still have work to do with diligence in regard to the six bases for contact, [125] nor do I say of all bhikkhus that they do not have work to do with diligence in regard to the six bases for contact.

3“I do not say of those bhikkhus who are arahants, whose taints are destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached their own goal, utterly destroyed the fetters of existence, and are completely liberated through final knowledge, that they still have work to do with diligence in regard to the six bases for contact. Why is that? They have done their work with diligence; they are incapable of being negligent.

4“But I say of those bhikkhus who are trainees, who have not attained their mind’s ideal, who dwell aspiring for the unsurpassed security from bondage, that they still have work to do with diligence in regard to the six bases for contact. Why is that? There are, bhikkhus, forms cognizable by the eye that are agreeable and those that are disagreeable. [One should train so that] these do not persist obsessing one’s mind even when they are repeatedly experienced. When the mind is not obsessed, tireless energy is aroused, unmuddled mindfulness is set up, the body becomes tranquil and untroubled, the mind becomes concentrated and one-pointed. Seeing this fruit of diligence, bhikkhus, I say that those bhikkhus still have work to do with diligence in regard to the six bases for contact.

5“There are, bhikkhus, sounds cognizable by the ear ... mental phenomena cognizable by the mind that are agreeable and those that are disagreeable. [One should train so that] these do not persist obsessing one’s mind even when they are repeatedly experienced. When the mind is not obsessed, tireless energy is aroused, unmuddled mindfulness is set up, the body becomes tranquil and untroubled, the mind becomes concentrated and one-pointed. Seeing this fruit of diligence, bhikkhus, I say that those bhikkhus still have work to do with diligence in regard to the six bases for contact.” [126]

135. The Opportunity

1“Bhikkhus, it is a gain for you, it is well gained by you, that you have obtained the opportunity for living the holy life. I have seen, bhikkhus, the hell named ‘Contact’s Sixfold Base.’¹³⁸ Chaphassāyatanikā. Spk: There is no separate hell named “Contact’s Sixfold Base,” for this designation applies to all thirty-one great hells; but this is said here with reference to the great hell Avı̄ci. At 56:43, a hell so described is referred to as mahāpariḷāha niraya, the Hell of the Great Conflagration. There whatever form one sees with the eye is undesirable, never desirable; unlovely, never lovely; disagreeable, never agreeable. Whatever sound one hears with the ear ... Whatever odour one smells with the nose ... Whatever taste one savours with the tongue ... Whatever tactile object one feels with the body ... Whatever mental phenomenon one cognizes with the mind is undesirable, never desirable; unlovely, never lovely; disagreeable, never agreeable.

2“It is a gain for you, bhikkhus, it is well gained by you, that you have obtained the opportunity for living the holy life. I have seen, bhikkhus, the heaven named ‘Contact’s Sixfold Base.’¹³⁹ Spk: Here the Tāvatiṁsa city is intended. What does he show by this? “It isn’t possible to live the holy life of the path either in hell, because of extreme suffering, or in heaven, because of extreme pleasure, on account of which negligence arises through continuous amusements and delights. But the human world is a combination of pleasure and pain, so this is the field of action for the holy life of the path. The human state gained by you is the opportunity, the occasion, for living the holy life.” There whatever form one sees with the eye is desirable, never undesirable; lovely, never unlovely; agreeable, never disagreeable. Whatever sound one hears with the ear ... Whatever odour one smells with the nose ... Whatever taste one savours with the tongue ... Whatever tactile object one feels with the body ... Whatever mental phenomenon one cognizes with the mind is desirable, never undesirable; lovely, never unlovely; agreeable, never disagreeable.

3“It is a gain for you, bhikkhus, it is well gained by you, that you have obtained the opportunity for living the holy life.”

136. Delight in Forms (1)¹⁴⁰ Ee wrongly entitles this sutta Agayha, and runs it together with the next (beginning at IV 128,8). Thus from 35:137 on my count exceeds Ee’s by one. Be entitles 35:136 Paṭhamarūpārāma and 35:137 Dutiya-rūpārāma, while in Se they are called Sagayha and Gayha respectively. The latter, it seems, should be amended to Agayha, as the distinction between them is the inclusion of verses in the former and their absence in the latter.

1“Bhikkhus, devas and humans delight in forms, take delight in forms, rejoice in forms. With the change, fading away, and cessation of forms, devas and humans dwell in suffering. Devas and humans delight in sounds ... delight in odours … delight in tastes ... delight in tactile objects ... delight in mental phenomena, [127] take delight in mental phenomena, rejoice in mental phenomena. With the change, fading away, and cessation of mental phenomena, devas and humans dwell in suffering.

2“But, bhikkhus, the Tathāgata, the Arahant, the Fully Enlightened One, has understood as they really are the origin and the passing away, the gratification, the danger, and the escape in the case of forms. He does not delight in forms, does not take delight in forms, does not rejoice in forms. With the change, fading away, and cessation of forms, the Tathāgata dwells happily.

3“He has understood as they really are the origin and the passing away, the gratification, the danger, and the escape in the case of sounds ... odours … tastes ... tactile objects ... mental phenomena. He does not delight in mental phenomena, does not take delight in mental phenomena, does not rejoice in mental phenomena. With the change, fading away, and cessation of mental phenomena, the Tathāgata dwells happily.”

4This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:¹⁴¹ The verses = Sn 759–65. The following corrections should be made in Ee (at IV 127–28): v. 5a read: Passa dhammaṁ durājānaṁ; 6cd: santike na vijānanti, magā dhammass’ akovidā; 8b: buddhuṁ. At 3b, Be and Ee have sakkāyassa nirodhanaṁ, Se sakkāyass’ uparodhanaṁ; the meaning is the same. I read 3d with Be and Se as passataṁ, though Ee dassanaṁ is supported by some mss, and Spk can be read as leaning towards either alternative (see following note).

5“Forms, sounds, odours, tastes,
Tactiles and all objects of mind—
Desirable, lovely, agreeable,
So long as it’s said: ‘They are.’

6“These are considered happiness
By the world with its devas;
But where these cease,
That they consider suffering.

7“The noble ones have seen as happiness
The ceasing of identity.
This [view] of those who clearly see
Runs counter to the entire world.¹⁴² Spk: This view of the wise who see (idạ passantānaṁ paṇḍitānaṁ dassanaṁ) runs counter (paccanı̄kạ), contrary, to the entire world. For the world conceives the five aggregates as permanent, happiness, self, and beautiful, while to the wise they are impermanent, suffering, nonself, and foul.

8“What others speak of as happiness,
That the noble ones say is suffering;
What others speak of as suffering,
That the noble ones know as bliss.

9“Behold this Dhamma hard to comprehend:
Here the foolish are bewildered.
For those with blocked minds it is obscure,
Sheer darkness for those who do not see. [128]

10“But for the good it is disclosed,
It is light here for those who see.
The dullards unskilled in the Dhamma
Don’t understand it in its presence.

11“This Dhamma isn’t easily understood
By those afflicted with lust for existence,
Who flow along in the stream of existence,
Deeply mired in Māra’s realm.

12“Who else apart from the noble ones
Are able to understand this state?
When they have rightly known that state,
The taintless ones are fully quenched.”¹⁴³ Spk: Who else except the noble ones are able to know that state of Nibbāna (nibb̄napadạ)? Having known it rightly by the wisdom of arahantship, they immediately become taintless and are fully quenched by the quenching of the defilements (kilesaparinibb̄nena parinibbanti). Or else, having become taintless by rightly knowing, in the end they are fully quenched by the quenching of the aggregates (khandhaparinibb̄nena parinibbanti).

137. Delight in Forms (2)

(Identical with the preceding sutta, but without the verses.)

138. Not Yours (1)¹⁴⁴ This sutta and the next are parallel to 22:33–34, and are more concise variants on 35:101–2. My title here follows Be; Se entitles them Palāsa, Ee Palāsinā, both meaning “foliage.”

1“Bhikkhus, whatever is not yours, abandon it. When you have abandoned it, that will lead to your welfare and happiness. And what is it, bhikkhus, that is not yours? The eye is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness. The ear is not yours … [129] … The mind is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness.

2“Suppose, bhikkhus, people were to carry off the grass, sticks, branches, and foliage in this Jeta’s Grove, or to burn them, or to do with them as they wish. Would you think: ‘People are carrying us off, or burning us, or doing with us as they wish’?”

3“No, venerable sir. For what reason? Because, venerable sir, that is neither our self nor what belongs to our self.”

4“So too, bhikkhus, the eye is not yours … The ear … The mind is not yours … When you have abandoned it, that will lead to your welfare and happiness.”

139. Not Yours (2)

(Identical with the preceding sutta, but stated by way of the six external bases.)

140. Impermanent with Cause (Internal)

1“Bhikkhus, the eye is impermanent.¹⁴⁵ 35:140–45 are parallel to 22:18–20. The cause and condition for the arising of the eye is also impermanent. As the eye has originated from what is impermanent, how could it be permanent? [130]

2“The ear is impermanent…. The mind is impermanent. The cause and condition for the arising of the mind is also impermanent. As the mind has originated from what is impermanent, how could it be permanent?

3“Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards the eye … towards the mind. Experiencing revulsion, he becomes dispassionate. Through dispassion [his mind] is liberated. When it is liberated there comes the knowledge: ‘It’s liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”

141. Suffering with Cause (Internal)

1“Bhikkhus, the eye is suffering. The cause and condition for the arising of the eye is also suffering. As the eye has originated from what is suffering, how could it be happiness?

2“The ear is suffering…. The mind is suffering. The cause and condition for the arising of the mind is also suffering. As the mind has originated from what is suffering, how could it be happiness?

3“Seeing thus … He understands: ‘… there is no more for this state of being.’”

142. Nonself with Cause (Internal)

1“Bhikkhus, the eye is nonself. The cause and condition for the arising of the eye is also nonself. As the eye has originated from what is nonself, how could it be self?

2“The ear is nonself…. The mind is nonself. The cause and condition for the arising of the mind [131] is also nonself. As the mind has originated from what is nonself, how could it be self?

3“Seeing thus … He understands: ‘… there is no more for this state of being.’”

143-145. Impermanent with Cause, Etc. (External)

1These three suttas are identical with §§140-42, but are stated by way of the six external sense bases.)

[132]

1“Bhikkhus, I will teach you new and old kamma, the cessation of kamma, and the way leading to the cessation of kamma. Listen to that and attend closely, I will speak….

2“And what, bhikkhus, is old kamma? The eye is old kamma, to be seen as generated and fashioned by volition, as something to be felt.¹⁴⁶ Cp. 12:37. Spk here offers essentially the same explanation as that included in II, n. 111, adding that in this sutta the preliminary stage of insight (pubbabhagavipassanā) is discussed. The ear is old kamma … The mind is old kamma, to be seen as generated and fashioned by volition, as something to be felt. This is called old kamma.

3“And what, bhikkhus is new kamma? Whatever action one does now by body, speech, or mind. This is called new kamma.

4“And what, bhikkhus, is the cessation of kamma? When one reaches liberation through the cessation of bodily action, verbal action, and mental action, [133] this is called the cessation of kamma.

5“And what, bhikkhus, is the way leading to the cessation of kamma? It is this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

6“Thus, bhikkhus, I have taught old kamma, I have taught new kamma, I have taught the cessation of kamma, I have taught the way leading to the cessation of kamma. Whatever should be done, bhikkhus, by a compassionate teacher out of compassion for his disciples, desiring their welfare, that I have done for you. These are the feet of trees, bhikkhus, these are empty huts. Meditate, bhikkhus, do not be negligent, lest you regret it later. This is our instruction to you.”

147. Suitable for Attaining Nibbāna (1)

1“Bhikkhus, I will teach you the way that is suitable for attaining Nibbāna.¹⁴⁷ Nibbānasappāyaṁ paṭipadaṁ. Spk: The practice that is helpful (upakārapaṭipad̄ā), suitable, for Nibbāna. Listen to that….

2“And what, bhikkhus, is the way that is suitable for attaining Nibbāna? Here, a bhikkhu sees the eye as impermanent, he sees forms as impermanent, he sees eye-consciousness as impermanent, he sees eye-contact as impermanent, he sees as impermanent whatever feeling arises with eye-contact as condition, whether pleasant or painful or neither-painful-nor-pleasant.

3“He sees the ear as impermanent ... [134] … He sees the mind as impermanent, he sees mental phenomena as impermanent, he sees mind-consciousness as impermanent, he sees mind-contact as impermanent, he sees as impermanent whatever feeling arises with mind-contact as condition, whether pleasant or painful or neither-painful-nor-pleasant.

4“This, bhikkhus, is the way that is suitable for attaining Nibbāna.”

148–149. Suitable for Attaining Nibbāna (2–3)

5(Same as preceding sutta, with “suffering” and “nonself” substituted for “impermanent.”)[135]

150. Suitable for Attaining Nibbāna (4)

1“Bhikkhus, I will teach the way that is suitable for attaining Nibbāna. Listen to that….

2“What do you think, bhikkhus, is the eye permanent or impermanent?” … (all as in §32) ...

3“Seeing thus … [136] He understands: ‘… there is no more for this state of being.’

4“This, bhikkhus, is the way that is suitable for attaining Nibbāna.”

151. A Student

1“Bhikkhus, this holy life is lived without students and without a teacher.¹⁴⁸ Anantevāsikam idaṁ bhikkhave brahmacariyaṁ vussati anācariyakaṁ. This is a riddle which turns upon two puns difficult to replicate in English. A “student” (antev̄s̄) is literally “one who dwells within,” and thus (as the text explains below) one for whom defilements do not dwell within (na antovasanti) is said to be “without students.” The word “teacher” (̄cariya) is here playfully connected with the verb “to assail” (samud̄carati); thus one unassailed by defilements is said to be “without a teacher.” Spk glosses anantevāsikaṁ with anto vasanakilesavirahitạm (“devoid of defilements dwelling within”), and anācariyakaṁ with ācaraṇakilesavirahitạm (“devoid of the ‘assailing’ defilements”). A bhikkhu who has students and a teacher dwells in suffering, not in comfort. A bhikkhu who has no students and no teacher dwells happily, in comfort.

2“And how, bhikkhus, does a bhikkhu who has students and a teacher dwell in suffering, not in comfort? Here, bhikkhus, when a bhikkhu has seen a form with the eye, there arise in him evil unwholesome states, memories and intentions connected with the fetters.¹⁴⁹ See n. 79 above. They dwell within him. Since those evil unwholesome states dwell within him, he is called ‘one who has students.’ They assail him. Since evil unwholesome states assail him, he is called ‘one who has a teacher.’

3“Further, when a bhikkhu has heard a sound with the ear … cognized a mental phenomenon with the mind … [137] he is called ‘one who has a teacher.’

4“It is in this way that a bhikkhu who has students and a teacher dwells in suffering, not in comfort.

5“And how, bhikkhus, does a bhikkhu who has no students and no teacher dwell happily, in comfort? Here, bhikkhus, when a bhikkhu has seen a form with the eye, there do not arise in him evil unwholesome states, memories and intentions connected with the fetters. They do not dwell within him. Since those evil unwholesome states do not dwell within him, he is called ‘one who has no students.’ They do not assail him. Since evil unwholesome states do not assail him, he is called ‘one who has no teacher.’

6“Further, when a bhikkhu has heard a sound with the ear ... cognized a mental phenomenon with the mind ... he is called ‘one who has no teacher.’

7“It is in this way, bhikkhus, that a bhikkhu who has no students and no teacher dwells happily, in comfort.

8“Bhikkhus, this holy life is lived without students and without a teacher. [138] A bhikkhu who has students and a teacher dwells in suffering, not in comfort. A bhikkhu who has no students and no teacher dwells happily, in comfort.”

152. For What Purpose the Holy Life?

1“Bhikkhus, if wanderers of other sects ask you: ‘For what purpose, friends, is the holy life lived under the ascetic Gotama?’—being asked thus, you should answer those wanderers thus: ‘It is, friends, for the full understanding of suffering that the holy life is lived under the Blessed One.’ Then, bhikkhus, if those wanderers ask you: ‘What, friends, is that suffering for the full understanding of which the holy life is lived under the ascetic Gotama?’—being asked thus, you should answer those wanderers thus:

2“‘The eye, friends, is suffering: it is for the full understanding of this that the holy life is lived under the Blessed One. Forms are suffering: it is for the full understanding of them that the holy life is lived under the Blessed One. Eye-consciousness is suffering ... Eye-contact is suffering ... Whatever feeling arises with eye-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—that too is suffering: it is for the full understanding of this that the holy life is lived under the Blessed One. The ear is suffering ... The mind is suffering … Whatever feeling arises with mind-contact as condition … that too is suffering: it is for the full understanding of this that the holy life is lived under the Blessed One. This, friends, is the suffering for the full understanding of which the holy life is lived under the Blessed One.’

3“Being asked thus, bhikkhus, you should answer those wanderers of other sects in such a way.”

153. Is There a Method?

1“Is there a method of exposition, bhikkhus, by means of which a bhikkhu—apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it¹⁵⁰ As at 12:68. See II, n. 198. —[139] can declare final knowledge thus: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being’?”

2“Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, take recourse in the Blessed One. It would be good if the Blessed One would clear up the meaning of this statement. Having heard it from him, the bhikkhus will remember it.”

3“Then listen and attend closely, bhikkhus, I will speak.”

4“Yes, venerable sir,” the bhikkhus replied. The Blessed One said this:

5“There is a method of exposition by means of which a bhikkhu—apart from faith ... apart from acceptance of a view after pondering it—can declare final knowledge thus: ‘Destroyed is birth ... there is no more for this state of being.’ And what is that method of exposition? Here, bhikkhus, having seen a form with the eye, if there is lust, hatred, or delusion internally, a bhikkhu understands: ‘There is lust, hatred, or delusion internally’; or, if there is no lust, hatred, or delusion internally, he understands: ‘There is no lust, hatred, or delusion internally.’¹⁵¹ Cp. 35:70. Spk says that in this sutta the reviewing (paccavekkhaṇā ) of the sekha and the arahant is discussed. Since this is so, are these things to be understood by faith, or by personal preference, or by oral tradition, or by reasoned reflection, or by acceptance of a view after pondering it?”

6“No, venerable sir.”

7“Aren’t these things to be understood by seeing them with wisdom?”

8“Yes, venerable sir.”

9“This, bhikkhus, is the method of exposition by means of which a bhikkhu can declare final knowledge thus: ‘Destroyed is birth ... there is no more for this state of being.’

10“Further, bhikkhus, having heard a sound with the ear ... [140] … Having cognized a mental phenomenon with the mind, if there is lust, hatred, or delusion internally, a bhikkhu understands: ‘There is lust, hatred, or delusion internally’; or, if there is no lust, hatred, or delusion internally, he understands: ‘There is no lust, hatred, or delusion internally.’ Since this is so, are these things to be understood by faith, or by personal preference, or by oral tradition, or by reasoned reflection, or by acceptance of a view after pondering it?”

11“No, venerable sir.”

12“Aren’t these things to be understood by seeing them with wisdom?”

13“Yes, venerable sir.”

14“This, bhikkhus, is the method of exposition by means of which a bhikkhu—apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it—can declare final knowledge thus: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”

154. Equipped with Faculties

1Then a certain bhikkhu approached the Blessed One … and said to him: “Venerable sir, it is said, ‘equipped with faculties, equipped with faculties.’¹⁵² Indriyasampanno. Spk: Complete in faculties (paripunṇ̣indriyo ). One who has attained arahantship by exploring with insight the six (sense) faculties is said to be “complete in faculties” because he possesses tamed faculties, or because he possesses the (spiritual) faculties of faith, etc., arisen by exploring with insight the six (sense) faculties, the eye, etc. For another interpretation of “equipped with faculties,” see 48:19. In what way, venerable sir, is one equipped with faculties?”

2“If, bhikkhu, while one dwells contemplating rise and fall in the eye faculty, one experiences revulsion towards the eye faculty; if, while one dwells contemplating rise and fall in the ear faculty, one experiences revulsion towards the ear faculty; … if, while one dwells contemplating rise and fall in the mind faculty, one experiences revulsion towards the mind faculty, then, experiencing revulsion, one becomes dispassionate…. When [the mind] is liberated, there comes the knowledge: ‘It’s liberated.’ One understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ It is in this way, bhikkhu, that one is equipped with faculties.” [141]

155. A Speaker on the Dhamma

1Then a certain bhikkhu approached the Blessed One … and said to him: “Venerable sir, it is said, ‘a speaker on the Dhamma, a speaker on the Dhamma.’ In what way, venerable sir, is one a speaker on the Dhamma?”¹⁵³ Parallel to 12:16 and 22:115.

2“Bhikkhu, if one teaches the Dhamma for the purpose of revulsion towards the eye, for its fading away and cessation, one can be called a bhikkhu who is a speaker on the Dhamma. If one is practising for the purpose of revulsion towards the eye, for its fading away and cessation, one can be called a bhikkhu who is practising in accordance with the Dhamma. If, through revulsion towards the eye, through its fading away and cessation, one is liberated by nonclinging, one can be called a bhikkhu who has attained Nibbāna in this very life.

3“Bhikkhu, if one teaches the Dhamma for the purpose of revulsion towards the ear ... for the purpose of revulsion towards the mind, for its fading away and cessation, one can be called a bhikkhu who is a speaker on the Dhamma. If one is practising for the purpose of revulsion towards the mind, for its fading away and cessation, one can be called a bhikkhu who is practising in accordance with the Dhamma. If, through revulsion towards the mind, through its fading away and cessation, one is liberated by nonclinging, one can be called a bhikkhu who has attained Nibbāna in this very life.” [142]

Division IV

(The same for the external sense bases.)

158. The Destruction of Delight (3)

1“Bhikkhus, attend carefully to the eye.¹⁵⁵ This sutta and the next are parallel to 22:52. Recognize the impermanence of the eye as it really is. When a bhikkhu, attending carefully to the eye, recognizes the impermanence of the eye as it really is, he feels revulsion towards the eye. With the destruction of delight comes destruction of lust; with the destruction of lust comes destruction of delight. With the destruction of delight and lust the mind is said to be well liberated. [143]

2“Bhikkhus, attend carefully to the ear ... to the mind. Recognize the impermanence of the mind as it really is…. With the destruction of delight and lust the mind is said to be well liberated.”

159. The Destruction of Delight (4)

(The same for the external sense bases.)

160. Jivaka’s Mango Grove (1)

1On one occasion the Blessed One was dwelling at Rājagaha in Jı̄vaka’s Mango Grove. There he addressed the bhikkhus thus:¹⁵⁶ This sutta and the next are partly parallel to 22:5–6.

2“Bhikkhus, develop concentration. [144] When a bhikkhu is concentrated, things become manifest¹⁵⁷ Okkhāyati. Spk glosses with paññāyati pākaṭaṁ hoti, “is discerned, becomes clear.” to him as they really are. And what becomes manifest to him as it really is? The eye becomes manifest to him as it really is—as impermanent. Forms become manifest to him as they really are—as impermanent. Eye-consciousness … Eye-contact … Whatever feeling arises with eye-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—becomes manifest to him as it really is—as impermanent.

3“The ear becomes manifest to him as it really is … The mind becomes manifest to him as it really is … Whatever feeling arises with mind-contact as condition … becomes manifest to him as it really is—as impermanent.

4“Develop concentration, bhikkhus. When a bhikkhu is concentrated, things become manifest to him as they really are.”

161. Jı̄vakas Mango Grove (2)

1On one occasion the Blessed One was dwelling at Rājagaha in Jı̄vaka’s Mango Grove. There he addressed the bhikkhus thus:

2“Bhikkhus, make an exertion in seclusion. When a bhikkhu is secluded, things become manifest to him as they really are. And what becomes manifest to him as it really is?”

3(All as in preceding sutta.) [145]

162. Koṭṭhita (1)

1Then the Venerable Mahākoṭṭhita approached the Blessed One … and said to him:¹⁵⁸ This sutta and the next two correspond to 22:137, 140, and 143. “Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute.”

2“Koṭṭhita, you should abandon desire for whatever is impermanent. And what is impermanent? The eye is impermanent; you should abandon desire for it. Forms are impermanent … Eye-consciousness is impermanent … Eye-contact is impermanent … Whatever feeling arises with eye-contact as condition … that too is impermanent; you should abandon desire for it.

3“The ear is impermanent … The mind is impermanent … Whatever feeling arises with mind-contact as condition … that too is impermanent; you should abandon desire for it.

4“Koṭṭhita, you should abandon desire for whatever is impermanent.” [146]

163. Koṭṭhita (2)

1… “Koṭṭhita, you should abandon desire for whatever is suffering.”... (Complete as in preceding sutta.)

164. Koṭṭhita (3)

1… “Koṭṭhita, you should abandon desire for whatever is nonself.” … [147]

165. Abandoning Wrong View

1Then a certain bhikkhu approached the Blessed One … and said to him: “Venerable sir, how should one know, how should one see, for wrong view to be abandoned?”¹⁵⁹ This sutta and the next two correspond to 22:154–56.

2“Bhikkhu, when one knows and sees the eye as impermanent, wrong view is abandoned. When one knows and sees forms as impermanent ... eye-consciousness as impermanent ... eye-contact as impermanent … whatever feeling arises with mind-contact as condition … as impermanent, wrong view is abandoned. It is when one knows and sees thus that wrong view is abandoned.”

166. Abonding Identity View

1… “Venerable sir, how should one know, how should one see, for identity view to be abandoned?”

2“Bhikkhu, when one knows and sees the eye as impermanent, identity view is abandoned.”… (Complete as above.) [148]

167. Abandoning the View of Self

1… “Venerable sir, how should one know, how should one see, for the view of self to be abandoned?”

2“Bhikkhu, when one knows and sees the eye as impermanent, the view of self is abandoned.”… (Complete as above.)

1“Bhikkhus, you should abandon desire for whatever is impermanent. And what is impermanent? [149] The eye is impermanent … The mind is impermanent; you should abandon desire for it. Bhikkhus, you should abandon desire for whatever is impermanent.”

169. Lust for the Impermanent (Internal)

1“Bhikkhus, you should abandon lust for whatever is impermanent. And what is impermanent? The eye is impermanent ... The mind is impermanent; you should abandon lust for it. Bhikkhus, you should abandon lust for whatever is impermanent.”

170. Desire and Lust for the Impermanent (Internal)

1“Bhikkhus, you should abandon desire and lust for whatever is impermanent. And what is impermanent? The eye is impermanent … The mind is impermanent; you should abandon desire and lust for it. Bhikkhus, you should abandon desire and lust for whatever is impermanent.”

171-173. Desire for Suffering (Internal), Etc.

1“Bhikkhus, you should abandon desire for whatever is suffering…. You should abandon lust for whatever is suffering…. You should abandon desire and lust for whatever is suffering. And what is suffering? The eye is suffering … The mind is suffering; you should abandon desire and lust for it. [150] Bhikkhus, you should abandon desire and lust for whatever is suffering.”

174-176. Desire for Nonself (Internal), Etc.

1“Bhikkhus, you should abandon desire for whatever is nonself…. You should abandon lust for whatever is nonself…. You should abandon desire and lust for whatever is nonself. And what is nonself? The eye is nonself … The mind is nonself; you should abandon desire for it. Bhikkhus, you should abandon desire and lust for whatever is nonself.”

177-179. Desire for the Impermanent (External), Etc.

1“Bhikkhus, you should abandon desire for whatever is impermanent…. You should abandon lust for whatever is impermanent…. You should abandon desire and lust for whatever is impermanent. And what is impermanent? Forms are impermanent … Mental phenomena are impermanent; you should abandon desire and lust for them. Bhikkhus, you should abandon desire and lust for whatever is impermanent.”

180-182. Desire for Suffering (External), Etc.

1“Bhikkhus, you should abandon desire for whatever is suffering…. You should abandon lust for whatever is suffering…. You should abandon desire and lust for whatever is suffering. And what is suffering? Forms are suffering… Mental phenomena are suffering; you should abandon desire and lust for them. Bhikkhus, you should abandon desire and lust for whatever is suffering.” [151]

183-185. Desire for Nonself (External), Etc.

1“Bhikkhus, you should abandon desire for whatever is nonself…. You should abandon lust for whatever is nonself…. You should abandon desire and lust for whatever is nonself. And what is nonself? Forms are nonself … Mental phenomena are nonself; you should abandon desire and lust for them. Bhikkhus, you should abandon desire and lust for whatever is nonself.”

186. The Past as Impermanent (Internal)

1“Bhikkhus, the eye … the mind of the past was impermanent. Seeing thus, the instructed noble disciple experiences revulsion towards the eye ... towards the mind. Experiencing revulsion, he becomes dispassionate. Through dispassion [his mind] is liberated. When it is liberated there comes the knowledge: ‘It’s liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”

187. The Future as Impermanent (Internal)

1“Bhikkhus, the eye … the mind of the future will be impermanent. Seeing thus, the instructed noble disciple experiences revulsion towards the eye ... towards the mind. He understands: ‘… there is no more for this state of being.’”

188. The Present as Impermanent (Internal)

1“Bhikkhus, the eye … the mind of the present is impermanent. Seeing thus, the instructed noble disciple experiences revulsion towards the eye … towards the mind. He understands: ‘… there is no more for this state of being.’” [152]

189-191. The Past, Etc., as Suffering (Internal)

1“Bhikkhus, the eye ... the mind of the past ... of the future ... of the present is suffering. Seeing thus ... He understands: ‘… there is no more for this state of being.’”

192-194. The Past, Etc., as Nonself (Internal)

1“Bhikkhus, the eye ... the mind of the past ... of the future ... of the present is nonself. Seeing thus ... He understands: ‘... there is no more for this state of being.’”

195-197. The Past, Etc., as Impermanent (External)

1“Bhikkhus, forms ... mental phenomena of the past ... of the future ... of the present are impermanent. Seeing thus ... He understands: ‘… there is no more for this state of being.’”

198-200. The Past, Etc., as Suffering (External)

1“Bhikkhus, forms ... mental phenomena of the past ... of the future ... of the present are suffering. Seeing thus ... He understands: ‘… there is no more for this state of being.’”

201-203. The Past, Etc., as Nonself (External)

1“Bhikkhus, forms ... mental phenomena of the past ... of the future ... of the present are nonself. Seeing thus ... He understands: ‘… there is no more for this state of being.’”

204. What Is Impermanent of the Past (Internal)

1“Bhikkhus, the eye ... [153] … the mind of the past was impermanent. What is impermanent is suffering. What is suffering is nonself. What is nonself should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ Seeing thus ... He understands: ‘… there is no more for this state of being.’”

205. What Is Impermanent of the Future (Internal)

1“Bhikkhus, the eye ... the mind of the future will be impermanent. What is impermanent is suffering. What is suffering is nonself. What is nonself should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ Seeing thus ... He understands: ‘… there is no more for this state of being.’”

206. What Is Impermanent of the Present (Internal)

1“Bhikkhus, the eye ... the mind of the present is impermanent. What is impermanent is suffering. What is suffering is nonself. What is nonself should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ Seeing thus ... He understands: ‘… there is no more for this state of being.’” [154]

207-209. What Is Suffering of the Past, Etc. (Internal)

1“Bhikkhus, the eye ... the mind of the past ... of the future ... of the present is suffering. What is suffering is nonself. What is nonself should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ Seeing thus ... He understands: ‘… there is no more for this state of being.’”

210-212. What Is Nonself of the Past, Etc. (Internal)

1“Bhikkhus, the eye ... the mind of the past ... of the future ... of the present is nonself. What is nonself should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ Seeing thus ... He understands: ‘… there is no more for this state of being.’”

213-215. What Is Impermanent of the Past, Etc. (External)

1“Bhikkhus, forms ... mental phenomena of the past ... of the future ... of the present are impermanent. What is impermanent is suffering. What is suffering is nonself. What is nonself should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ Seeing thus ... He understands: ‘… there is no more for this state of being.’” [155]

216-218. What Is Suffering of the Past, Etc. (External)

1“Bhikkhus, forms ... mental phenomena of the past ... of the future ... of the present are suffering. What is suffering is nonself. What is nonself should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ Seeing thus ... He understands: ‘… there is no more for this state of being.’”

219-221. What Is Nonself of the Past, Etc. (External)

1“Bhikkhus, forms ... mental phenomena of the past ... of the future ... of the present are nonself. What is nonself should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ Seeing thus ... He understands: ‘… there is no more for this state of being.’”

222. The Bases as Impermanent (Internal)

1“Bhikkhus, the eye is impermanent ... the mind is impermanent. Seeing thus ... He understands: ‘… there is no more for this state of being.’”

223. The Bases as Suffering (Internal)

1“Bhikkhus, the eye is suffering … the mind is suffering. Seeing thus ... He understands: ‘… there is no more for this state of being.’” [156]

224. The Bases as Nonself (Internal)

1“Bhikkhus, the eye is nonself … the mind is nonself. Seeing thus … He understands: ‘… there is no more for this state of being.’”

225. The Bases as Impermanent (External)

1“Bhikkhus, forms are impermanent… mental phenomena are impermanent. Seeing thus … He understands: ‘… there is no more for this state of being.’”

226. The Bases as Suffering (External)

1“Bhikkhus, forms are suffering … mental phenomena are suffering. Seeing thus … He understands: ‘... there is no more for this state of being.’”

227. The Bases as Nonself (External)

1“Bhikkhus, forms are nonself … mental phenomena are nonself. Seeing thus … He understands: ‘... there is no more for this state of being.’”

[157]

1“Bhikkhus, the uninstructed worldling speaks of ‘the ocean, the ocean.’ But that is not the ocean in the Noble One’s Discipline; that is only a great mass of water, a great expanse of water.

2“The eye, bhikkhus, is the ocean for a person; its current consists of forms.¹⁶¹ Spk: The eye is the ocean for a person: both in the sense of being hard to fill and in the sense of submerging (samuddanatthena ). It is an ocean in the sense of being hard to fill because it is impossible to fill it (satisfy it) with visible objects converging on it from the earth up to the highest brahmā world. And the eye is an ocean in the sense of submerging because it submerges (one) among various objects, that is, when it becomes unrestrained, flowing down, it goes in a faulty way by being a cause for the arising of defilements. Its current consists of forms: As the ocean has countless waves, so the “ocean of the eye” has countless waves consisting of the various visible objects converging on it. One who withstands that current consisting of forms is said to have crossed the ocean of the eye with its waves, whirlpools, sharks, and demons.¹⁶² At It 114,15–18 the following explanation of these dangers is given: “waves” (̄mi) are anger and despair (kodhāp̄ȳsa); “whirlpools” (̄vạ̣a) are the five cords of sensual pleasure; “sharks and demons” (gāharakkhasa) are women. A similar explanation is at MN I 460–62, with susukā in place of gāharakkhasa . Cp. It 57,8–16. For the image of the brahmin standing on high ground, see 2:5 and AN II 5,29–6,5. Crossed over, gone beyond, the brahmin stands on high ground.

3“The ear, bhikkhus, is the ocean for a person…. The mind is the ocean for a person; its current consists of mental phenomena. One who withstands that current consisting of mental phenomena is said to have crossed the ocean of the mind with its waves, whirlpools, sharks, and demons. Crossed over, gone beyond, the brahmin stands on high ground.”

4This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

5“One who has crossed this ocean so hard to cross,
With its dangers of sharks, demons, waves,
The knowledge-master who has lived the holy life,
Reached the world’s end, is called one gone beyond.”

229. The Ocean (2)

1“Bhikkhus, the uninstructed worldling speaks of ‘the ocean, the ocean.’ [158] But that is not the ocean in the Noble One’s Discipline; that is only a great mass of water, a great body of water.

2“There are, bhikkhus, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. This is called the ocean in the Noble One’s Discipline. Here this world with its devas, Māra, and Brahmā, this generation with its ascetics and brahmins, its devas and humans, for the most part is submerged,¹⁶³ Samunna, glossed by Spk with kilinna tinta nimugga, “defiled, tainted, submerged.” In Skt samunna is the past participle of the verb samunatti, from which the noun samudra (Pāli: samudda), ocean, is also derived; see MW, s.v. samud . Spk says that “for the most part” (yebhuyyena) is said making an exception of the noble disciples. The sequel is also at 12:60. become like a tangled skein, like a knotted ball of thread, like matted reeds and rushes, and cannot pass beyond the plane of misery, the bad destinations, the nether world, saṁsāra.

3“There are sounds cognizable by the ear ... mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. Here this world with its devas, Māra, and Brahmā, this generation with its ascetics and brahmins, its devas and humans, for the most part is submerged, become like a tangled skein, like a knotted ball of thread, like matted reeds and rushes, and cannot pass beyond the plane of misery, the bad destinations, the nether world, saṁsāra.¹⁶⁴ Ee wrongly takes the first verse below to be prose and makes it the first paragraph of the next sutta. Woodward, at KS 4:99, has been misled by this division. The verses are also at It 57–58.

4“One who has expunged lust and hate
Along with [the taint of] ignorance,
Has crossed this ocean so hard to cross
With its dangers of sharks, demons, waves.

5“The tie-surmounter, death-forsaker, without acquisitions,
Has abandoned suffering¹⁶⁵ I read with Be and Se pahāsi dukkhaṁ, as against Ee pahāya dukkhaṁ. It 58 also has pahāsi. for no renewed existence.
Passed away, he cannot be measured, I say:
He has bewildered the King of Death.”

230. The Fisherman Simile

1“Bhikkhus, suppose a fisherman would cast a baited hook into a deep lake, [159] and a fish on the lookout for food would swallow it. That fish who has thus swallowed the fisherman’s hook would meet with calamity and disaster, and the fisherman could do with it as he wishes. So too, bhikkhus, there are these six hooks in the world for the calamity of beings, for the slaughter¹⁶⁶ I read vadhāya with Be, as against vyābādhāya in Se and Ee. See I, v. 371d, which supports vadhāya. of living beings.

2“There are, bhikkhus, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu seeks delight in them, welcomes them, and remains holding to them, he is called a bhikkhu who has swallowed Māra’s hook. He has met with calamity and disaster, and the Evil One can do with him as he wishes.

3“There are, bhikkhus, sounds cognizable by the ear … mental phenomena cognizable by the mind that are desirable … tantalizing. If a bhikkhu seeks delight in them … the Evil One can do with him as he wishes.

4“There are, bhikkhus, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu does not seek delight in them, does not welcome them, and does not remain holding to them, he is called a bhikkhu who has not swallowed Māra’s hook, who has broken the hook, demolished the hook. He has not met with calamity and disaster, and the Evil One cannot do with him as he wishes.

5“There are, bhikkhus, sounds cognizable by the ear … mental phenomena cognizable by the mind that are desirable … tantalizing. If a bhikkhu does not seek delight in them … the Evil One cannot do with him as he wishes.”

231. The Milk-Sap Tree

1“Bhikkhus, in regard to forms cognizable by the eye, if in any bhikkhu or bhikkhunı̄ [160] lust still exists and has not been abandoned, if hatred still exists and has not been abandoned, if delusion still exists and has not been abandoned, then even trifling forms that enter into range of the eye obsess the mind, not to speak of those that are prominent. For what reason? Because lust still exists and has not been abandoned, hatred still exists and has not been abandoned, delusion still exists and has not been abandoned. The same in regard to sounds cognizable by the ear ... mental phenomena cognizable by the mind.

2“Suppose, bhikkhus, there was a milk-sap tree¹⁶⁷ Khı̄rarukkha: a tree that exudes a milky sap. The four are types of fig trees; see too 46:39. —an assattha or a banyan or a pilakkha or an udumbara-fresh, young, tender. If a man breaks it here and there with a sharp axe, would sap come out?”

3“Yes, venerable sir. For what reason? Because there is sap.”

4“So too, bhikkhus, in regard to forms cognizable by the eye ... even trifling forms that enter into range of the eye obsess the mind, not to speak of those that are prominent. For what reason? Because lust still exists and has not been abandoned, hatred still [161] exists and has not been abandoned, delusion still exists and has not been abandoned. The same in regard to sounds cognizable by the ear ... mental phenomena cognizable by the mind.

5“Bhikkhus, in regard to forms cognizable by the eye, if in any bhikkhu or bhikkhunı̄ lust does not exist and has been abandoned, if hatred does not exist and has been abandoned, if delusion does not exist and has been abandoned, then even prominent forms that enter into range of the eye do not obsess the mind, not to speak of those that are trifling. For what reason? Because lust does not exist and has been abandoned, hatred does not exist and has been abandoned, delusion does not exist and has been abandoned. The same in regard to sounds cognizable by the ear ... mental phenomena cognizable by the mind.

6“Suppose, bhikkhus, there was a milk-sap tree—an assattha or a banyan or a pilakkha or an udumbara—dried up, desiccated, past its prime. If a man breaks it here and there with a sharp axe, would sap come out?” [162]

7“No, venerable sir. For what reason? Because there is no sap.”

8“So too, bhikkhus, in regard to forms cognizable by the eye ... even prominent forms that enter into range of the eye do not obsess the mind, not to speak of those that are trifling. For what reason? Because lust does not exist and has been abandoned, hatred does not exist and has been abandoned, delusion does not exist and has been abandoned. The same in regard to sounds cognizable by the ear … mental phenomena cognizable by the mind.”

232. Koṭṭhita

1On one occasion the Venerable Sāriputta and the Venerable Mahākoṭṭhita were dwelling at Bārāṇası̄ in the Deer Park at Isipatana. Then, in the evening, the Venerable Mahākoṭṭhita emerged from seclusion and approached the Venerable Sāriputta. He exchanged greetings with the Venerable Sāriputta and, when they had concluded their greetings and cordial talk, he sat down to one side and said to him:

2“How is it, friend Sariputta, is the eye the fetter of forms or are forms the fetter of the eye? Is the ear the fetter of sounds or are sounds the fetter of the ear?… [163] Is the mind the fetter of mental phenomena or are mental phenomena the fetter of the mind?”

3“Friend Koṭṭhita, the eye is not the fetter of forms nor are forms the fetter of the eye, but rather the desire and lust that arise there in dependence on both: that is the fetter there. The ear is not the fetter of sounds nor are sounds the fetter of the ear, but rather the desire and lust that arise there in dependence on both: that is the fetter there…. The mind is not the fetter of mental phenomena nor are mental phenomena the fetter of the mind, but rather the desire and lust that arise there in dependence on both: that is the fetter there.

4“Suppose, friend, a black ox and a white ox were yoked together by a single harness or yoke. Would one be speaking rightly if one were to say: ‘The black ox is the fetter of the white ox; the white ox is the fetter of the black ox’?”

5“No, friend. The black ox is not the fetter of the white ox nor is the white ox the fetter of the black ox, but rather the single harness or yoke by which the two are yoked together: that is the fetter there.”

6“So too, friend, the eye is not the fetter of forms … nor are mental phenomena the fetter of the mind, but rather the desire and lust that arise there in dependence on both: that is the fetter there.

7“If, friend, the eye were the fetter of forms or if forms were the fetter of the eye, this living of the holy life could not be discerned for the complete destruction of suffering.¹⁶⁸ Because, as long as one has the six sense bases, one would always be fettered to the six sense objects and thus liberation would be impossible. But since the eye is not the fetter of forms nor are forms the fetter of the eye [164]—but rather the desire and lust that arise there in dependence on both is the fetter there—the living of the holy life is discerned for the complete destruction of suffering.

8“If, friend, the ear were the fetter of sounds or if sounds were the fetter of the ear ... If the mind were the fetter of mental phenomena or if mental phenomena were the fetter of the mind, this living of the holy life could not be discerned for the complete destruction of suffering. But since the mind is not the fetter of mental phenomena nor are mental phenomena the fetter of the mind—but rather the desire and lust that arise there in dependence on both is the fetter there—the living of the holy life is discerned for the complete destruction of suffering.

9“In this way too, friend, it may be understood how that is so: There exists in the Blessed One the eye, the Blessed One sees a form with the eye, yet there is no desire and lust in the Blessed One; the Blessed One is well liberated in mind. There exists in the Blessed One the ear, the Blessed One hears a sound with the ear … There exists in the Blessed One the nose, the Blessed One smells an odour with the nose ... There exists in the Blessed One the tongue, the Blessed One savours a taste with the tongue ... There exists in the Blessed One the body, the Blessed One feels a tactile object with the body ... There exists in the Blessed One the mind, the Blessed One cognizes [165] a mental phenomenon with the mind, yet there is no desire and lust in the Blessed One; the Blessed One is well liberated in mind.

10“In this way, friend, it can be understood how the eye is not the fetter of forms nor forms the fetter of the eye, but rather the desire and lust that arise there in dependence on both is the fetter there; how the ear is not the fetter of sounds nor sounds the fetter of the ear…; how the mind is not the fetter of mental phenomena nor mental phenomena the fetter of the mind, but rather the desire and lust that arise there in dependence on both is the fetter there.”

233. Kāmabhū

1On one occasion the Venerable Ānanda and the Venerable Kāmabhū were dwelling at Kosambı̄ in Ghosita’s Park. Then, in the evening, the Venerable Kāmabhū emerged from seclusion and approached the Venerable Ānanda. He exchanged greetings with the Venerable Ānanda and, when they had concluded their greetings and cordial talk, he sat down to one side and said to him:

2“How is it, friend Ānanda, is the eye the fetter of forms or are forms the fetter of the eye?… Is the mind the fetter of mental phenomena or are mental phenomena the fetter of the mind?”

3“Friend Kāmabhū, the eye is not the fetter of forms nor are forms the fetter of the eye ... The mind is not the fetter of mental phenomena nor are mental phenomena the fetter of the mind, but rather the desire and lust that arise there in dependence on both: that is the fetter there. [166]

4“Suppose, friend, a black ox and a white ox were yoked together by a single harness or yoke. Would one be speaking rightly if one were to say: ‘The black ox is the fetter of the white ox; the white ox is the fetter of the black ox’?”

5“No, friend. The black ox is not the fetter of the white ox nor is the white ox the fetter of the black ox, but rather the single harness or yoke by which the two are yoked together: that is the fetter there.”

6“So too, friend, the eye is not the fetter of forms ... nor are mental phenomena the fetter of the mind, but rather the desire and lust that arise there in dependence on both: that is the fetter there.”

234. Udāyi

1On one occasion the Venerable Ānanda and the Venerable Udāyı̄ were dwelling at Kosambı̄ in Ghosita’s Park. Then, in the evening, the Venerable Udāyı̄ emerged from seclusion and approached the Venerable Ānanda. He exchanged greetings with the Venerable Ānanda and, when they had concluded their greetings and cordial talk, he sat down to one side and said to him:

2“Friend Ānanda, in many ways [the nature of] this body has been declared, disclosed, and revealed by the Blessed One thus: ‘For such a reason this body is nonself.’ Is it possible to explain [the nature of] this consciousness in a similar way—to teach, proclaim, establish, disclose, analyse, and elucidate it thus: ‘For such a reason this consciousness is nonself’?”

3“It is possible, friend Udāyı̄. Doesn’t eye-consciousness arise in dependence on the eye and forms?” [167]

4“Yes, friend.”

5“If the cause and condition for the arising of eye-consciousness would cease completely and totally without remainder, could eye-consciousness be discerned?”

6“No, friend.”

7“In this way, friend, this has been declared, disclosed, and revealed by the Blessed One thus: ‘For such a reason this consciousness is nonself.’

8“Doesn’t ear-consciousness arise in dependence on the ear and sounds?… Doesn’t mind-consciousness arise in dependence on the mind and mental phenomena?”

9“Yes, friend.”

10“If the cause and condition for the arising of mind-consciousness would cease completely and totally without remainder, could mind-consciousness be discerned?”

11“No, friend.”

12“In this way too, friend, this has been declared, disclosed, and revealed by the Blessed One thus: ‘For such a reason this consciousness is nonself.’

13“Suppose, friend, a man needing heartwood, seeking heartwood, wandering in search of heartwood, would take a sharp axe and enter a forest.¹⁶⁹ As at 22:95 (III 141,25–31). There he would see the trunk of a large plantain tree, straight, fresh, without a fruit-bud core. [168] He would cut it down at the root, cut off the crown, and unroll the coil. As he unrolls the coil, he would not find even softwood, let alone heartwood.

14“So too, a bhikkhu does not recognize either a self or anything belonging to a self in these six bases for contact. Since he does not recognize anything thus, he does not cling to anything in the world. Not clinging, he is not agitated. Being unagitated, he personally attains Nibbāna. He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”

235. The Exposition on Burning

1“Bhikkhus, I will teach you a Dhamma exposition on the theme of burning. Listen to that….

2“And what, bhikkhus, is the Dhamma exposition on the theme of burning? It would be better, bhikkhus, for the eye faculty to be lacerated by a red-hot iron pin burning, blazing, and glowing, than for one to grasp the sign through the features in a form cognizable by the eye.¹⁷⁰ This passage is quoted at Vism 36,24–27 (Ppn 1:100). Spk: One “grasps the sign through the features” (anubyañjanaso nimittaggāho) thinking: “The hands are beautiful, so too the feet, etc.” The grasp of the sign is the composite grasping, the grasp of the features occurs by separation. The grasp of the sign grasps everything at once, like a crocodile; the grasp of the features takes up the individual aspects like the hands and feet separately, like a leech. These two grasps are found even in a single javana process, not to speak of different javana processes. For if consciousness should stand tied to gratification in the sign or in the features, and if one should die on that occasion, it is possible that one will go to one of two destinations: hell or the animal realm. Having seen this danger, I speak thus.

3“It would be better, bhikkhus, for the ear faculty to be lacerated by a sharp iron stake burning, blazing, and glowing, than for one to grasp the sign through the features in a sound cognizable by the ear. For if consciousness should stand tied to gratification in the sign or in the features, and if one should die on that occasion, it is possible that one will go to one of two destinations: hell or the animal realm. Having seen this danger, I speak thus. [169]

4“It would be better, bhikkhus, for the nose faculty to be lacerated by a sharp nail cutter burning, blazing, and glowing, than for one to grasp the sign through the features in an odour cognizable by the nose. For if consciousness should stand tied to gratification in the sign or in the features, and if one should die on that occasion, it is possible that one will go to one of two destinations: hell or the animal realm. Having seen this danger, I speak thus.

5“It would be better, bhikkhus, for the tongue faculty to be lacerated by a sharp razor burning, blazing, and glowing, than for one to grasp the sign through the features in a taste cognizable by the tongue. For if consciousness should stand tied to gratification in the sign or in the features, and if one should die on that occasion, it is possible that one will go to one of two destinations: hell or the animal realm. Having seen this danger, I speak thus.

6“It would be better, bhikkhus, for the body faculty to be lacerated by a sharp spear burning, blazing, and glowing, than for one to grasp the sign through the features in a tactile object cognizable by the body. For if consciousness should stand tied to gratification in the sign or in the features, and if one should die on that occasion, it is possible that one will go to one of two destinations: hell or the animal realm. Having seen this danger, I speak thus.

7“It would be better, bhikkhus, to sleep—for sleep, I say, is barren for the living, fruitless for the living, insensibility for the living—than to think such thoughts as would induce one who has come under their control to bring about a schism in the Saṅgha. [170] Having seen this danger, I speak thus.¹⁷¹ Maliciously creating a schism in the Saṅgha is one of the five crimes with immediate retribution (ānantarikakamma) said to bring about rebirth in hell in the next existence; see It 10–11 and Vin II 198, 204–5. I read the last sentence with Se: imaṁ khvāhaṁ bhikkhave ādı̄navaṁ disvā evaṁ vadāmi. Be and Ee (following a Burmese ms) read imaṁ khvāhaṁ bhikkhave vañjaṁ jı̄vitānaṁ ādı̄navaṁ disvā, which seems unintelligible.

8“In regard to this, bhikkhus, the instructed noble disciple reflects thus: ‘Leave off lacerating the eye faculty with a red-hot iron pin burning, blazing, and glowing. Let me attend only to this: So the eye is impermanent, forms are impermanent, eye-consciousness is impermanent, eye-contact is impermanent, whatever feeling arises with eye-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—that too is impermanent.

9“‘Leave off lacerating the ear faculty with a sharp iron stake burning, blazing, and glowing. Let me attend only to this: So the ear is impermanent, sounds are impermanent, ear-consciousness is impermanent, ear-contact is impermanent, whatever feeling arises with ear-contact as condition … that too is impermanent.

10“‘Leave off lacerating the nose faculty with a sharp nail cutter burning, blazing, and glowing. Let me attend only to this: So the nose is impermanent, odours are impermanent, nose-consciousness is impermanent, nose-contact is impermanent, whatever feeling arises with nose-contact as condition … that too is impermanent.

11“‘Leave off lacerating the tongue faculty with a sharp razor burning, blazing, and glowing. Let me attend only to this: So the tongue is impermanent, tastes are impermanent, tongue-consciousness is impermanent, tongue-contact is impermanent, whatever feeling arises with tongue-contact as condition … that too is impermanent.

12“‘Leave off lacerating the body faculty with a sharp spear burning, blazing, and glowing. Let me attend only to this: So the body is impermanent, [171] tactile objects are impermanent, body-consciousness is impermanent, body-contact is impermanent, whatever feeling arises with body-contact as condition … that too is impermanent.

13“‘Leave off sleeping. Let me attend only to this: So the mind is impermanent, mental phenomena are impermanent, mind-consciousness is impermanent, mind-contact is impermanent, whatever feeling arises with mind-contact as condition … that too is impermanent.’

14“Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards the eye, forms, eye-consciousness, eye-contact, and whatever feeling arises with eye-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant … towards the mind, mental phenomena, mind-consciousness, mind-contact, and whatever feeling arises with mind-contact as condition…. Experiencing revulsion, he becomes dispassionate. Through dispassion [his mind] is liberated. When it is liberated there comes the knowledge: ‘It’s liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’

15“This, bhikkhus, is the Dhamma exposition on the theme of burning.”

236. The Simile of Hands and Feet (1)

1“Bhikkhus, when there are hands, picking up and putting down are discerned. When there are feet, coming and going are discerned. When there are limbs, bending and stretching are discerned. When there is the belly, hunger and thirst are discerned.

2“So too, bhikkhus, when there is the eye, pleasure and pain arise internally with eye-contact as condition.¹⁷² Spk: In this sutta and the next, the round of existence and its cessation are discussed by showing kammically resultant pleasure and pain. When there is the ear, pleasure and pain arise internally with ear-contact as condition…. When there is the mind, pleasure and pain arise internally with mind-contact as condition.

3“When, bhikkhus, there are no hands, picking up and putting down are not discerned. When there are no feet, coming and going are not discerned. When there are no limbs, bending and stretching are not discerned. When there is no belly, hunger and thirst are not discerned.

4“So too, bhikkhus, when there is no eye, [172] no pleasure and pain arise internally with eye-contact as condition. When there is no ear, no pleasure and pain arise internally with ear-contact as condition…. When there is no mind, no pleasure and pain arise internally with mind-contact as condition.”

237. The Simile of Hands and Feet (2)

1“Bhikkhus, when there are hands, there is picking up and putting down….

2“So too, bhikkhus, when there is the eye, pleasure and pain arise internally with eye-contact as condition…. When there is the mind, pleasure and pain arise internally with mind-contact as condition.

3“When, bhikkhus, there are no hands, there is no picking up and putting down….

4“So too, bhikkhus, when there is no eye ... no mind, no pleasure and pain arise internally with mind-contact as condition.”

1“Bhikkhus, suppose there were four vipers of fierce heat and deadly venom.¹⁷³ Spk says this sutta was addressed to bhikkhus who practised meditation using the characteristic of suffering as their meditation subject. Spk takes the “four vipers” (catt̄ro āsı̄visā) as referring to the four families of vipers, not four individual serpents. The four are: (i) the wooden-mouthed (kạ̣hamukha), whose bite causes the victim’s entire body to stiffen like dry wood; (ii) the putrid-mouthed (p̄timukha), whose bite makes the victim’s body decay and ooze like a decaying fruit; (iii) the fiery-mouthed (aggimukha), whose bite causes its victim’s body to burn up and scatter like ashes or chaff (see 35:69); and (iv) the dagger-mouthed (satthamukha), whose bite causes the victim’s body to break apart like a pole struck by lightning. The etymology of āsı̄visa is uncertain. Spk offers three alternatives, none especially persuasive: (i) āsittavisa, “with besprinkled poison,” because their poison is stored as if it were sprinkling (̄siñcitv̄ viya) their whole body; (ii) asitavisa, “with eaten poison,” because whatever they eat becomes poison; and (iii) asisadisavisa, “with swordlike poison,” because their poison is sharp like a sword. Sp I 220,13 offers: āsu sı̄ghaṁ etassa visaṁ āgacchatī ti āsı̄viso; “it is a viper because its poison comes on quick and fast.” Four types of āsı̄visa are mentioned at AN II 110–11.
Then a man would come along wanting to live, not wanting to die, desiring happiness and averse to suffering. They would tell him: ‘Good man, these four vipers are of fierce heat and deadly venom. [173] From time to time they must be lifted up; from time to time they must be bathed; from time to time they must be fed; from time to time they must be laid to rest.¹⁷⁴ Be and Se: saṁvesetabbā (Ee: pavesetabb̄). Spk glosses with nipajjāpetabbā, “to be made to lie down.” Spk provides an elaborate background story, making this a punishment imposed on the man by the king. But if one or another of these vipers ever becomes angry with you, then, good man, you will meet death or deadly suffering. Do whatever has to be done, good man!’

2“Then, bhikkhus, afraid of the four vipers of fierce heat and deadly venom, that man would flee in one direction or another. They would tell him: ‘Good man, five murderous enemies are pursuing you, thinking, “Wherever we see him, we will take his life right on the spot.” Do whatever has to be done, good man!’

3“Then, bhikkhus, afraid of the four vipers of fierce heat and deadly venom, and of the five murderous enemies, that man would flee in one direction or another. They would tell him: ‘Good man, a sixth murderer, an intimate companion,¹⁷⁵ Chaṭṭho antaracaro vadhako. Spk: The king spoke to his ministers thus: “First, when he was pursued by the vipers, he fled here and there, tricking them. Now, when pursued by five enemies, he flees even more swiftly. We can’t catch him, but by trickery we can. Therefore send as a murderer an intimate companion from his youth, one who used to eat and drink with him.” The ministers then sought out such a companion and sent him as a murderer. is pursuing you with drawn sword, thinking, “Wherever I see him I will cut off his head right on the spot.” Do whatever has to be done, good man!’

4“Then, bhikkhus, afraid of the four vipers of fierce heat and deadly venom, and of the five murderous enemies, and of the sixth murderer, the intimate companion with drawn sword, that man would flee in one direction or another. He would see an empty village. Whatever house he enters is void, deserted, empty. Whatever pot he takes hold of is void, hollow, empty. They would tell him: ‘Good man, just now village-attacking dacoits will raid¹⁷⁶ Be: pivisanti; Se and Ee: vadhissanti. this empty village. Do whatever has to be done, good man!’ [174]

5“Then, bhikkhus, afraid of the four vipers of fierce heat and deadly venom, and of the five murderous enemies, and of the sixth murderer—the intimate companion with drawn sword—and of the village-attacking dacoits, that man would flee in one direction or another. He would see a great expanse of water whose near shore was dangerous and fearful, and whose further shore was safe and free from danger, but there would be no ferryboat or bridge for crossing over from the near shore to the far shore.¹⁷⁷ See the better known simile of the raft at MN I 134–35.

6“Then the man would think: ‘There is this great expanse of water whose near shore is dangerous and fearful, and whose further shore is safe and free from danger, but there is no ferryboat or bridge for crossing over. Let me collect grass, twigs, branches, and foliage, and bind them together into a raft, so that by means of that raft, making an effort with my hands and feet, I can get safely across to the far shore.’

7“Then the man would collect grass, twigs, branches, and foliage, and bind them together into a raft, so that by means of that raft, making an effort with his hands and feet, he would get safely across to the far shore. Crossed over, gone beyond, the brahmin stands on high ground.¹⁷⁸ As at 35:228 above.

8“I have made up this simile, bhikkhus, in order to convey a meaning. This is the meaning here: ‘The four vipers of fierce heat and deadly venom’: this is a designation for the four great elements—the earth element, the water element, the heat element, the air element.¹⁷⁹ Spk correlates each element with a particular family of vipers: the earth element with the wooden-mouthed; the water element with the putrid-mouthed; the fire element with the fiery-mouthed; and the air element with the dagger-mouthed. See too Vism 367–68 (Ppn 11:102). Spk devotes three pages to elaborating on the comparison.

9“‘The five murderous enemies’: this is a designation for the five aggregates subject to clinging; that is, the material form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the volitional formations aggregate subject to clinging, the consciousness aggregate subject to clinging.¹⁸⁰ See the simile of the murderous servant at 22:85 (III 112–14). The explanation Spk gives here is almost identical with the explanation it gives of the word vadhako in 22:95, v. 5c, summarized in III, n. 196.

10“‘The sixth murderer, the intimate companion with drawn sword’: this is a designation for delight and lust.¹⁸¹ Nandirāga. Spk: Delight and lust is like a murderer with drawn sword in two respects: (i) because when greed arises for a specific object it fells one’s head, namely, the head of wisdom; and (ii) because it sends one off to rebirth in the womb, and all fears and punishments are rooted in rebirth.

11“‘The empty village’: this is a designation for the six internal sense bases. If, bhikkhus, a wise, competent, intelligent person examines them by way of the eye, they appear to be void, hollow, [175] empty. If he examines them by way of the ear... by way of the mind, they appear to be void, hollow, empty.

12“‘Village-attacking dacoits’: this is a designation for the six external sense bases. The eye, bhikkhus, is attacked by agreeable and disagreeable forms. The ear ... The nose ... The tongue ... The body ... The mind is attacked by agreeable and disagreeable mental phenomena.

13“‘The great expanse of water’: this is a designation for the four floods: the flood of sensuality, the flood of existence, the flood of views, and the flood of ignorance.

14“‘The near shore, which is dangerous and fearful’: this is a designation for identity.¹⁸² Sakkāya. Spk: “Identity” (personal identity) is the five aggregates pertaining to the three planes. Like the near shore with its vipers, etc., “identity” is dangerous and fearful because of the four great elements and so forth.

15“‘The further shore, which is safe and free from danger’: this is a designation for Nibbāna.

16“‘The raft’: this is a designation for the Noble Eightfold Path; that is, right view ... right concentration.

17“‘Making effort with hands and feet’: this is a designation for the arousing of energy.

18“‘Crossed over, gone beyond, the brahmin stands on high ground’: this is a designation for the arahant.”

239. The Simile of the Chariot

1“Bhikkhus, by possessing three qualities, a bhikkhu lives full of happiness and joy in this very life, and he has laid a foundation ¹⁸³ Yoni c’ assa āraddhā hoti. Spk: Kāraṇañ c’ assa paripuṇṇaṁ hoti; “and the cause for it is complete.” See III, n. 54. Cp. AN I 113–14. The simile of the charioteer is also at MN III 97,6–10. for the destruction of the taints. What are the three? He is one who guards the doors of the sense faculties, who is moderate in eating, and who is devoted to wakefulness. [176]

2“And how, bhikkhus, is a bhikkhu one who guards the doors of the sense faculties? Here, having seen a form with the eye, a bhikkhu does not grasp its signs and features. Since, if he left the eye faculty unrestrained, evil unwholesome states of covetousness and displeasure might invade him, he practises the way of its restraint, he guards the eye faculty, he undertakes the restraint of the eye faculty. Having heard a sound with the ear … Having smelt an odour with the nose … Having tasted a taste with the tongue ... Having felt a tactile object with the body … Having cognized a mental phenomenon with the mind, a bhikkhu does not grasp its signs and its features. Since, if he left the mind faculty unrestrained, evil unwholesome states of covetousness and displeasure might invade him, he practises the way of its restraint, he guards the mind faculty, he undertakes the restraint of the mind faculty.

3“Suppose, bhikkhus, a chariot harnessed to thoroughbreds was standing ready on even ground at a crossroads, with a goad on hand. Then a skilful trainer, a charioteer of horses to be tamed, would mount it and, taking the reins in his left hand and the goad in his right, would drive away and return by any route he wants, whenever he wants. So too, a bhikkhu trains in protecting these six sense faculties, trains in controlling them, trains in taming them, trains in pacifying them. It is in this way, bhikkhus, that a bhikkhu guards the doors of the sense faculties.

4“And how, bhikkhus, is a bhikkhu moderate in eating? Here, reflecting wisely, a bhikkhu takes food neither for amusement nor for intoxication nor for the sake of physical beauty and attractiveness, but only for the support and maintenance of this body, for ending discomfort, and for assisting the holy life, considering: ‘Thus I shall terminate the old feeling and not arouse a new feeling, and I shall be healthy and blameless and live in comfort. ’ [177] Just as a person anoints a wound only for the purpose of enabling it to heal, or just as one greases an axle only for the sake of transporting a load, so a bhikkhu, reflecting wisely, takes food … for assisting the holy life. It is in this way, bhikkhus, that a bhikkhu is moderate in eating.

5“And how, bhikkhus, is a bhikkhu devoted to wakefulness? Here, during the day, while walking back and forth and sitting, a bhikkhu purifies his mind of obstructive states. In the first watch of the night, while walking back and forth and sitting, he purifies his mind of obstructive states. In the middle watch of the night he lies down on the right side in the lion’s posture with one foot overlapping the other, mindful and clearly comprehending, after noting in his mind the idea of rising. After rising, in the last watch of the night, while walking back and forth and sitting, he purifies his mind of obstructive states. It is in this way, bhikkhus, that a bhikkhu is devoted to wakefulness.

6“Bhikkhus, it is by possessing these three qualities that a bhikkhu lives full of happiness and joy in this very life, and he has laid the foundation for the destruction of the taints.”

2240. The Simile of the Tortoise

1“Bhikkhus, in the past a tortoise¹⁸⁴ Text uses both words, kummo kacchapo. See II, n. 317. was searching for food along the bank of a river one evening. On that same evening a jackal was also searching for food along the bank of that same river. When the tortoise saw the jackal in the distance searching for food, [178] it drew its limbs and neck inside its shell and passed the time keeping still and silent.¹⁸⁵ Apposukko tuṇhı̄bhūto saṅkasāyati. As at 21:4. See too I, n. 54.

2“The jackal had also seen the tortoise in the distance searching for food, so he approached and waited close by, thinking, ‘When this tortoise extends one or another of its limbs or its neck, I will grab it right on the spot, pull it out, and eat it.’ But because the tortoise did not extend any of its limbs or its neck, the jackal, failing to gain access to it, lost interest in it and departed.

3“So too, bhikkhus, Māra the Evil One is constantly and continually waiting close by you, thinking, ‘Perhaps I will gain access to him through the eye or through the ear … or through the mind.’ Therefore, bhikkhus, dwell guarding the doors of the sense faculties. Having seen a form with the eye, do not grasp its signs and features. Since, if you leave the eye faculty unguarded, evil unwholesome states of covetousness and displeasure might invade you, practise the way of its restraint, guard the eye faculty, undertake the restraint of the eye faculty. Having heard a sound with the ear … Having smelt an odour with the nose … Having savoured a taste with the tongue … Having felt a tactile object with the body … Having cognized a mental phenomenon with the mind, do not grasp its signs and features. Since, if you leave the mind faculty unguarded, evil unwholesome states of covetousness and displeasure might invade you, practise the way of its restraint, guard the mind faculty, undertake the restraint of the mind faculty.

4“When, bhikkhus, you dwell guarding the doors of the sense faculties, Māra the Evil One, failing to gain access to you, will lose interest in you and depart, just as the jackal departed from the tortoise.” [179]

5Drawing in the mind’s thoughts
As a tortoise draws its limbs into its shell,
Independent, not harassing others, fully quenched,
A bhikkhu would not blame anyone.¹⁸⁶ The verse = I, v. 34. As the verse is not preceded by the usual sentence stating that the Buddha spoke it on this occasion, it seems the redactors of the canon have tacked it on by reason of the tortoise simile.

241. The Simile of the Great Log (1)

1On one occasion the Blessed One was dwelling at Kosambı̄ on the bank of the river Ganges. The Blessed One saw a great log being carried along by the current of the river Ganges, and he addressed the bhikkhus thus: “Do you see, bhikkhus, that great log being carried along by the current of the river Ganges?”

2“Yes, venerable sir.”

3“If, bhikkhus, that log does not veer towards the near shore, does not veer towards the far shore, does not sink in mid-stream, does not get cast up on high ground, does not get caught by human beings, does not get caught by nonhuman beings, does not get caught in a whirlpool, and does not become inwardly rotten, it will slant, slope, and incline towards the ocean. For what reason? Because the current of the river Ganges slants, slopes, and inclines towards the ocean.

4“So too, bhikkhus, if you do not veer towards the near shore, do not veer towards the far shore, do not sink in mid-stream, do not get cast up on high ground, do not get caught by human beings, do not get caught by nonhuman beings, do not get caught in a whirlpool, and do not become inwardly rotten, [180] you will slant, slope, and incline towards Nibbāna. For what reason? Because right view slants, slopes, and inclines towards Nibbāna.”

5When this was said, a certain bhikkhu asked the Blessed One: “What, venerable sir, is the near shore? What is the far shore? What is sinking in mid-stream? What is getting cast up on high ground? What is getting caught by human beings, what is getting caught by nonhuman beings, what is getting caught in a whirlpool? What is inward rottenness?”

6“‘The near shore,’ bhikkhu: this is a designation for the six internal sense bases. ‘The far shore’: this is a designation for the six external sense bases. ‘Sinking in mid-stream’: this is a designation for delight and lust. ‘Getting cast up on high ground’: this is a designation for the conceit ‘I am.’

7“And what, bhikkhu, is getting caught by human beings? Here, someone lives in association with laypeople; he rejoices with them and sorrows with them, he is happy when they are happy and sad when they are sad, and he involves himself in their affairs and duties.¹⁸⁷ Also at 22:3 (III 11,5–7). This is called getting caught by human beings.

8“And what, bhikkhu, is getting caught by nonhuman beings? Here, someone lives the holy life with the aspiration [to be reborn] into a certain order of devas, thinking: ‘By this virtue or vow or austerity or holy life I will become a deva or one among the devas.’ This is called getting caught by nonhuman beings.

9“‘Getting caught in a whirlpool’: this, bhikkhu, is a designation for the five cords of sensual pleasure.

10“And what, bhikkhu, is inward rottenness? Here someone is immoral, one of evil character, of impure and suspect behaviour, secretive in his acts, no ascetic though claiming to be one, [181] not a celibate though claiming to be one, inwardly rotten, corrupt, depraved.¹⁸⁸ Also at AN II 239,29–240,1, IV 128,23–26, 201,20–23; Ud 52,13–16, 55,10–13. On saṅkassarasamācāro, “of suspect behaviour,” Spk says: “His conduct is to be recalled with suspicion (sȧkāya saritabbasamācāro) by others thus, ‘It seems he did this and that’; or else he recalls the conduct of others with suspicion (sȧk̄ya paresaṁ samācāraṁ sarati), thinking, when he sees a few people talking among themselves, ‘They must be discussing my faults.’” Spk glosses kasambujāto thus: rāgādı̄hi kilesehi kacavarajāto, “rubbish-like because of such defilements as lust, etc.” This is called inward rottenness.”

11Now on that occasion the cowherd Nanda was standing near the Blessed One. He then said to the Blessed One: “Venerable sir, I will not veer¹⁸⁹ I understand upagacchāmi here to be a true future form, in conformity with the futures that follow. towards the near shore, I will not veer towards the far shore, I will not sink in mid-stream, I will not get cast up on high ground, I will not get caught by human beings, I will not get caught by nonhuman beings, I will not get caught in a whirlpool, I will not become inwardly rotten. May I receive the going forth under the Blessed One, may I receive the higher ordination?”

12“In that case, Nanda, return the cows to their owners.”

13“The cows will go back of their own accord, venerable sir, out of attachment to the calves.”

14“Return the cows to their owners, Nanda.”

15Then the cowherd Nanda returned the cows to their owners, came back to the Blessed One, and said: “The cows have been returned to their owners, venerable sir. May I receive the going forth under the Blessed One, may I receive the higher ordination?”

16Then the cowherd Nanda received the going forth under the Blessed One, and he received the higher ordination. And soon, not long after his higher ordination, dwelling alone, withdrawn, diligent, ardent, and resolute … the Venerable Nanda became one of the arahants.”

242. The Simile of the Great Log (2)

1On one occasion the Blessed One was dwelling at Kimbilā on the bank of the river Ganges. The Blessed One saw a great log being carried along by the current of the river Ganges, and he addressed the bhikkhus thus: “Do you see, bhikkhus, [182] that great log being carried along by the current of the river Ganges?”

2“Yes, venerable sir.”… (as above) …

3When this was said, the Venerable Kimbila asked the Blessed One: “What, venerable sir, is the near shore … what is inward rottenness?”

(Replies as above except the following:)

4“And what, Kimbila, is inward rottenness? Here, Kimbila, a bhikkhu commits a certain defiled offence, an offence of a kind that does not allow for rehabilitation.¹⁹⁰ Aññataraṁ saṅkiliṭṭhaṁ āpattiṁ āpanno hoti. Spk says there is no offence (i.e., an infraction of the monastic rules) that is not “defiled” from the time it is “concealed” (i.e., not confessed to a fellow monk to obtain absolution). However, I take the expression here to refer to a serious offence, one belonging to either the Pārājika or Saṅghādisesa class; the former entails expulsion from the Saṅgha, the latter a special process of rehabilitation. The next phrase is read differently in the various eds. of both text and commentary. Be, which I follow, reads: yathārūpāya āpattiyā na vuṭṭhānaṁ paññāyati, on which Spk says: “Rehabilitation is not seen (na dissati) by means of parivāsa, mānatta, and abbhān”—these being the three stages of rehabilitation from a Saṅghādisesa offence. Se and Ee do not include the negative na in either text or commentary. Thus, on the testimony of Be, the monk is guilty of Pārājika, while on that of Se and Ee, of Saṅghādisesa. I side with Be on the assumption that this “inward rottenness” must have the same implications as the corresponding passage of the preceding sutta, according to which the monk is not a genuine bhikkhu. At 20:10 (II 271,15–16) saṅkiliṭṭhā āpatti clearly refers to a Saṅghādisesa, since this offence is described as “deadly suffering” in contrast to “spiritual death” (the consequence of a Pārājika).
This is called inward rottenness.”

243. Exposition on the Corrupted

1On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in Nigrodha’s Park. Now on that occasion a new assembly hall had just been built for the Sakyans of Kapilavatthu and it had not yet been inhabited by any ascetic or brahmin or by any human being at all. Then the Sakyans of Kapilavatthu approached the Blessed One, paid homage to him, sat down to one side, and said to him:

2“Venerable sir, a new council hall has just been built for the Sakyans of Kapilavatthu and it has not yet been inhabited by any ascetic or brahmin or by any human being at all. [183] Venerable sir, let the Blessed One be the first to use it. When the Blessed One has used it first, then the Sakyans of Kapilavatthu will use it afterwards. That will lead to their welfare and happiness for a long time.”¹⁹¹ This invitation reflects the widespread belief in South Asian religion that it is auspicious to invite a holy man to spend the first night in a new residence before the lay owners move in to occupy it. This honour would have been especially cherished by the Sakyans, who were the Buddha’s own kinsmen. Similar ceremonies are reported at MN I 353–54 and DN II 84–85 (= Ud 85–86).

3The Blessed One consented by silence. Then, when the Sakyans understood that the Blessed One had consented, they rose from their seats and, after paying homage to the Blessed One, keeping him on their right, they went to the new assembly hall. They covered it thoroughly with mats, prepared seats, put out a large water jug, and hung up an oil lamp. Then they approached the Blessed One and informed him of this, adding: “Let the Blessed One come at his own convenience.”

4Then the Blessed One dressed and, taking bowl and robe, went together with the Saṅgha of bhikkhus to the new assembly hall. After washing his feet, he entered the hall and sat down against the central pillar facing east. The bhikkhus too, after washing their feet, entered the hall and sat down against the western wall facing east, with the Blessed One in front of them. The Sakyans of Kapilavatthu too, after washing their feet, entered the hall and sat down against the eastern wall facing west, with the Blessed One in front of them.

5The Blessed One then instructed, exhorted, inspired, and gladdened the Sakyans with a Dhamma talk through much of the night, after which he dismissed them, saying: “The night has passed, Gotamas.¹⁹² He refers to them as Gotamas because they were members of the Gotama clan, to which he himself belonged. You may go at your own convenience.” [184]

6“Yes, venerable sir,” they replied. Then they rose from their seats and, after paying homage to the Blessed One, keeping him on their right, they departed. Then, not long after the Sakyans of Kapilavatthu had left, the Blessed One addressed the Venerable Mahāmoggallāna thus: “The Saṅgha of bhikkhus is free from sloth and torpor, Moggallāna. Give a Dhamma talk to the bhikkhus. My back is aching, so I will stretch it.”¹⁹³ Spk: During his six years of ascetic practice the Blessed One had experienced great bodily pain. Therefore, in his old age, he suffered from back winds (pị̣hiv̄ta, rheumatism?). Or else he lay down because he wanted to use the council hall in all four postures, having already used it by way of walking, standing, and sitting.

7“Yes, venerable sir,” the Venerable Mahāmoggallāna replied.

8Then the Blessed One prepared his outer robe folded in four and lay down on his right side in the lion’s posture, with one foot overlapping the other, mindful and clearly comprehending, after noting in his mind the idea of rising. Thereupon the Venerable Mahāmoggallāna addressed the bhikkhus thus: “Friends, bhikkhus!”

9“Friend!” those bhikkhus replied. The Venerable Mahāmoggallāna said this:

10“I will teach you, friends, an exposition on the corrupted and the uncorrupted.¹⁹⁴ Avassutapariyāya, anavassutapariȳya. Avassuta means literally “flown into,” or leaky, implying a mind permeated by defilements. The substantives avassuta and āsava, and the verbs anvāssavati and anu(s)savati, are all based on the same root su, “to flow.” Waldschmidt has published a Skt version of Moggallāna’s discourse (see Bibliography). Listen to it and attend closely, I will speak.”

11“Yes, friend,” those bhikkhus replied. The Venerable Mahāmoggallāna said this:

12“How, friends, is one corrupted? Here, having seen a form with the eye, a bhikkhu is intent upon a pleasing form and repelled by a displeasing form.¹⁹⁵ As at 35:132 (IV 119,27–120,11). He dwells without having set up mindfulness of the body, with a limited mind, and he does not understand as it really is that liberation of mind, liberation by wisdom, wherein those evil unwholesome states cease without remainder. [185] Having heard a sound with the ear … Having cognized a mental phenomenon with the mind, he is intent upon a pleasing mental phenomenon and repelled by a displeasing mental phenomenon. He dwells without having set up mindfulness of the body, with a limited mind, and he does not understand as it really is that liberation of mind, liberation by wisdom, wherein those evil unwholesome states cease without remainder.

13“This is called, friends, a bhikkhu who is corrupted amidst forms cognizable by the eye, corrupted amidst sounds cognizable by the ear, corrupted amidst odours cognizable by the nose, corrupted amidst tastes cognizable by the tongue, corrupted amidst tactile objects cognizable by the body, corrupted amidst mental phenomena cognizable by the mind. When a bhikkhu dwells thus, if Māra approaches him through the eye, Māra gains access to him, Māra gets a hold on him. If Māra approaches him through the ear … through the mind, Māra gains access to him, Māra gets a hold on him.

14“Suppose, friends, there is a shed made of reeds or of grass, dried up, desiccated, past its prime. If a man approaches it from the east with a blazing grass torch, or from the west, from the north, from the south, from below, or from above, whichever way he approaches it the fire gains access to it, the fire gets a hold on it. So too, friends, when a bhikkhu dwells thus, if Māra approaches him through the eye … through the mind, Māra gains access to him, Māra gets a hold on him.

15“When a bhikkhu dwells thus, forms overwhelm him; he does not overwhelm forms. Sounds overwhelm him; [186] he does not overwhelm sounds. Odours overwhelm him; he does not overwhelm odours. Tastes overwhelm him; he does not overwhelm tastes. Tactile objects overwhelm him; he does not overwhelm tactile objects. Mental phenomena overwhelm him; he does not overwhelm mental phenomena. This is called, friends, a bhikkhu who is overwhelmed by forms, overwhelmed by sounds, overwhelmed by odours, overwhelmed by tastes, overwhelmed by tactile objects, overwhelmed by mental phenomena—one who is overwhelmed and who does not overwhelm. Evil unwholesome states have overwhelmed him, states that defile, that lead to renewed existence, that bring trouble, that result in suffering, and that lead to future birth, aging, and death.

16“It is in this way, friends, that one is corrupted.

17“And how, friends, is one uncorrupted? Here, having seen a form with the eye, a bhikkhu is not intent upon a pleasing form and not repelled by a displeasing form. He dwells having set up mindfulness of the body, with a measureless mind, and he understands as it really is that liberation of mind, liberation by wisdom, wherein those evil unwholesome states cease without remainder. Having heard a sound with the ear … Having cognized a mental phenomenon with the mind, he is not intent upon a pleasing mental phenomenon and not repelled by a displeasing mental phenomenon. He dwells having set up mindfulness of the body, with a measureless mind, and he understands as it really is that liberation of mind, liberation by wisdom, wherein those evil unwholesome states cease without remainder.

18“This is called, friends, a bhikkhu who is uncorrupted amidst forms cognizable by the eye, uncorrupted amidst sounds cognizable by the ear, uncorrupted amidst odours cognizable by the nose, uncorrupted amidst tastes cognizable by the tongue, uncorrupted amidst tactile objects cognizable by the body, uncorrupted amidst mental phenomena cognizable by the mind. When a bhikkhu dwells thus, if Māra approaches him through the eye, Māra fails to gain access to him, Māra fails to get a hold on him. If Māra approaches him through the ear … through the mind, Māra fails to gain access to him, Māra fails to get a hold on him.

19“Suppose, friends, there is a peaked house or a hall [187] built of thickly packed clay and freshly plastered. If a man approaches it from the east with a blazing grass torch, or from the west, from the north, from the south, from below, or from above, whichever way he approaches it the fire fails to gain access to it, the fire fails to get a hold on it. So too, friends, when a bhikkhu dwells thus, if Māra approaches him through the eye … through the mind, Māra fails to gain access to him, Māra fails to get a hold on him.

20“When a bhikkhu dwells thus, he overwhelms forms; forms do not overwhelm him. He overwhelms sounds; sounds do not overwhelm him. He overwhelms odours; odours do not overwhelm him. He overwhelms tastes; tastes do not overwhelm him. He overwhelms tactile objects; tactile objects do not overwhelm him. He overwhelms mental phenomena; mental phenomena do not overwhelm him. This is called, friends, a bhikkhu who overwhelms forms, who overwhelms sounds, who overwhelms odours, who overwhelms tastes, who overwhelms tactile objects, who overwhelms mental phenomena—one who overwhelms and who is not overwhelmed. He has overwhelmed those evil unwholesome states that defile, that lead to renewed existence, that bring trouble, that result in suffering, and that lead to future birth, aging, and death.

21“It is in this way, friends, that one is uncorrupted.”

22Then the Blessed One got up and addressed the Venerable Mahāmoggallāna thus: “Good, good, Moggallāna! You have spoken well to the bhikkhus the exposition on the corrupted and the uncorrupted.”

23This is what the Venerable Mahāmoggallāna said. [188] The Teacher approved. Elated, those bhikkhus delighted in the Venerable Mahāmoggallāna’s statement.

244. States That Entail Suffering

1“Bhikkhus, when a bhikkhu understands as they really are the origin and the passing away of all states whatsoever that entail suffering, then sensual pleasures have been seen by him in such a way that as he looks at them sensual desire, sensual affection, sensual infatuation, and sensual passion do not lie latent within him in regard to sensual pleasures; then he has comprehended a mode of conduct and manner of dwelling in such a way that as he conducts himself thus and as he dwells thus, evil unwholesome states of covetousness and displeasure do not flow in upon him.¹⁹⁶ This sentence, as inordinately complex in the Pāli as in my translation, introduces three themes that will be taken up for detailed explanation just below. The syntax seems to be irregular, since the initial relative yato is not completed by its corresponding demonstrative tato. I read the last word with Se and Ee as nānu(s)savanti, as against Be nānusenti.

2“And how, bhikkhus, does a bhikkhu understand as they really are the origin and the passing away of all states whatsoever that entail suffering?¹⁹⁷ Spk explains dukkhadhammā as dukkhasambhavadhammā, “states from which suffering originates”; “for when the five aggregates exist, suffering of various kinds, such as being wounded, slain, and imprisoned, originates.” ‘Such is form, such its origin, such its passing away; such is feeling … such is perception … such are volitional formations … such is consciousness, such its origin, such its passing away’: it is in such a way that a bhikkhu understands as they really are the origin and the passing away of all states whatsoever that entail suffering.

3“And how, bhikkhus, are sensual pleasures seen by a bhikkhu in such a way that as he looks at them sensual desire, sensual affection, sensual infatuation, and sensual passion do not lie latent within him in regard to sensual pleasures? Suppose there is a charcoal pit deeper than a man’s height, filled with glowing coals without flame or smoke.¹⁹⁸ The simile is at 12:63 (II 99,27–100,4), but here the phrasing is a little different. A man would come along wanting to live, not wanting to die, desiring happiness and averse to suffering. Then two strong men would grab him by both arms and drag him towards the charcoal pit. The man would wriggle his body this way and that. For what reason? Because he knows: [189] ‘I will fall into this charcoal pit and I will thereby meet death or deadly suffering.’ So too, bhikkhus, when a bhikkhu has seen sensual pleasures as similar to a charcoal pit, sensual desire, sensual affection, sensual infatuation, and sensual passion do not lie latent within him in regard to sensual pleasures.

4“And how, bhikkhus, has a bhikkhu comprehended a mode of conduct and manner of dwelling in such a way that as he conducts himself thus and as he dwells thus, evil unwholesome states of covetousness and displeasure do not flow in upon him? Suppose a man would enter a thorny forest. There would be thorns in front of him, thorns behind him, thorns to his left, thorns to his right, thorns below him, thorns above him. He would go forward mindfully,¹⁹⁹ Wherever Ee has yato ca, I read with Be and Se sato va. he would go back mindfully, thinking, ‘May no thorn prick me!’ So too, bhikkhus, whatever in the world has a pleasing and agreeable nature is called a thorn in the Noble One’s Discipline. Having understood this thus as ‘a thorn,’²⁰⁰ I follow Se here: … ayaṁ vuccati ariyassa vinaye kaṇṭako. Taṁ kaṇṭako ti iti viditvā saṁvaro ca asaṁvaro ca veditabbo. 35:247 (IV 198,11–12) supports this reading; see n. 219 below. one should understand restraint and nonrestraint.

5“And how, bhikkhus, is there nonrestraint? Here, having seen a form with the eye, a bhikkhu is intent upon a pleasing form and repelled by a displeasing form. He dwells without having set up mindfulness of the body, with a limited mind, and he does not understand as it really is that liberation of mind, liberation by wisdom, wherein those evil unwholesome states cease without remainder. Having heard a sound with the ear … Having cognized a mental phenomenon with the mind, he is intent upon a pleasing mental phenomenon and repelled by a displeasing mental phenomenon. He dwells without having set up mindfulness of the body, with a limited mind, and he does not understand as it really is that liberation of mind, liberation by wisdom, wherein those evil unwholesome states cease without remainder. It is in such a way that there is nonrestraint.

6“And how, bhikkhus, is there restraint? Here, having seen a form with the eye, a bhikkhu is not intent upon a pleasing form and not repelled by a displeasing form. He dwells having set up mindfulness of the body, with a measureless mind, and he understands as it really is that liberation of mind, liberation by wisdom, [190] wherein those evil unwholesome states cease without remainder. Having heard a sound with the ear … Having cognized a mental phenomenon with the mind, he is not intent upon a pleasing mental phenomenon and not repelled by a displeasing mental phenomenon. He dwells having set up mindfulness of the body, with a measureless mind, and he understands as it really is that liberation of mind, liberation by wisdom, wherein those evil unwholesome states cease without remainder. It is in such a way that there is restraint.

7“When, bhikkhus, a bhikkhu is conducting himself and dwelling in such a way, if occasionally, due to a lapse of mindfulness, evil unwholesome memories and intentions connected with the fetters arise in him, slow might be the arising of his mindfulness, but then he quickly abandons them, dispels them, puts an end to them, obliterates them.²⁰¹ The simile is also at MN I 453,26–29 and MN III 300,19–23. Spk: Just the arising of mindfulness is slow, but as soon as it has arisen the defilements are suppressed and cannot persist. For when lust, etc., have arisen in the eye door, with the second javana process one knows that the defilements have arisen and the third javana process occurs with restraint. It is not surprising that an insight meditator can suppress defilements by the third javana process; for when a desirable object comes into range and a defiled javana process is about to occur, an insight meditator can stop it and arouse a wholesome javana process. This is the advantage for insight meditators of being well established in meditation and reflection. Suppose a man let two or three drops of water fall onto an iron plate heated for a whole day. Slow might be the falling of the water drops, but then they would quickly vaporize and vanish. So too, when a bhikkhu is conducting himself and dwelling in such a way … slow might be the arising of his mindfulness, but then he quickly abandons them, dispels them, puts an end to them, obliterates them.

8“Thus a bhikkhu has comprehended a mode of conduct and manner of dwelling in such a way that as he conducts himself and as he dwells thus, evil unwholesome states of covetousness and displeasure do not flow in upon him.

9“When a bhikkhu is conducting himself thus and dwelling thus, kings or royal ministers, friends or colleagues, relatives or kinsmen, might invite him to accept wealth, saying: ‘Come, good man, why let these saffron robes weigh you down? Why roam around with a shaven head and a begging bowl? Come, having returned to the lower life, enjoy wealth and do meritorious deeds.’ Indeed, bhikkhus, when that bhikkhu is conducting himself thus and dwelling thus, it is impossible that he will give up the training and return to the lower life. [191]

10“Suppose, bhikkhus, that when the river Ganges slants, slopes, and inclines towards the east, a great crowd of people would come along bringing a shovel and basket, thinking: ‘We will make this river Ganges slant, slope, and incline towards the west.’ What do you think, bhikkhus, would that great crowd of people be able to make the river Ganges slant, slope, and incline towards the west?”

11“No, venerable sir. For what reason? Because the river Ganges slants, slopes, and inclines towards the east, and it is not easy to make it slant, slope, and incline towards the west. That great crowd of people would only reap fatigue and vexation.”

12“So too, bhikkhus, when a bhikkhu is conducting himself thus and dwelling thus, kings or royal ministers, friends or colleagues, relatives or kinsmen, might invite him to accept wealth … [but] it is impossible that he will give up the training and return to the lower life. For what reason? Because for a long time his mind has slanted, sloped, and inclined towards seclusion. Thus it is impossible that he will give up the training and return to the lower life.”

245. The Kiṁsuka Tree

1One bhikkhu approached another and asked him: “In what way, friend, is a bhikkhu’s vision well purified?”²⁰² The purification of vision (dassana) usually means the attainment of stream-entry, the gaining of “the vision of the Dhamma” (dhammacakkhu). Here, however, the qualification “well purified” (suvisuddhạ) seems to imply that the question concerns the path to arahantship. It is so taken by Spk.

2“When, friend, a bhikkhu understands as they really are the origin and the passing away of the six bases for contact, [192] in this way his vision is well purified.”²⁰³ Spk says that all the bhikkhus who replied were arahants; they answered in accordance with their own method of practice. The inquirer was dissatisfied with the reply of the first because it mentioned the formations only partly (padesasaṅkhāresu ̣hatv̄); he was dissatisfied with the other replies because they seemed to contradict one another.

3Then the first bhikkhu, dissatisfied with the other’s answer, approached another bhikkhu and asked him: “In what way, friend, is a bhikkhu’s vision well purified?”

4“When, friend, a bhikkhu understands as they really are the origin and the passing away of the five aggregates subject to clinging, in this way his vision is well purified.”

5Again, the first bhikkhu, dissatisfied with the other’s answer, approached still another bhikkhu and asked him: “In what way, friend, is a bhikkhu’s vision well purified?”

6“When, friend, a bhikkhu understands as they really are the origin and the passing away of the four great elements, in this way his vision is well purified.”

7Again, the first bhikkhu, dissatisfied with the other’s answer, approached still another bhikkhu and asked him: “In what way, friend, is a bhikkhu’s vision well purified?”

8“When, friend, a bhikkhu understands as it really is: ‘Whatever is subject to origination is all subject to cessation,’ in this way his vision is well purified.”

9Then the first bhikkhu, dissatisfied with the other’s answer, approached the Blessed One, reported everything that had happened, [193] and asked: “In what way, venerable sir, is a bhikkhu’s vision well purified?”

10“Bhikkhu, suppose there was a man who had never before seen a Kiṁ tree.²⁰⁴ Kiṁsuka means literally “what’s it?” The name may have originated from an ancient Indian folk riddle. Kiṁśuka is also known in Skt literature (see MW, s.v. kị). Both PED and MW identify it as the tree Butea frondosa. Liyanaratne lists two kinds of kiṁsuka (“South Asian flora as reflected in the Abhidhanappadı̄pikā,” §§43–44.). One, also called the pāḷibadda, is identified as Erythrina variegata; the English equivalent is the coral tree (elsewhere used to render the pāricchattaka tree—see 48:68). The other, also called the palāsa, is identified as Butea monosperma; its English name is the Bengal kino tree or the dhak tree. Woodward translates it as “Judas tree,” but this is unlikely as the Judas tree is of the genus Sercis. The Kiṁsukopama Jātaka (No. 248; Ja II 265–66) begins with an incident similar to the one with which the present sutta starts, but employs a somewhat different story about the kiṁsuka to make the same point. In the Jātaka version the kiṁsuka appears like a charred stump at the time the buds are sprouting; like a banyan tree, when the leaves turn green; like a piece of meat, at the time of blossoming; like an acacia, when bearing fruit. According to Spk, the kiṁsuka is like a charred stump when the leaves have been shed; like a piece of meat, when blossoming; with strips of bark hanging down and burst pods, when bearing fruit; and giving abundant shade, when covered with leaves. The similarity of its flowers to meat is the theme of a humorous poem at Vism 196,5–15 (Ppn 6:91–92), about a jackal who chanced upon a kiṁsuka and rejoiced at finding “a meat-bearing tree.”
He might approach a man who had seen a Kiṁ tree and ask him: ‘Sir, what is a Kiṁ tree like?’ The other might answer: ‘Good man, a Kiṁ tree is blackish, like a charred stump.’ On that occasion a kịsuka tree might have been exactly as that man had seen it.

11“Then that man, dissatisfied with the other’s answer, might approach another man who had seen a kịsuka tree and ask him: ‘Sir, what is a kịsuka tree like?’ The other might answer: ‘Good man, a kịsuka tree is reddish, like a piece of meat.’ On that occasion a kịsuka tree might have been exactly as that man had seen it.

12“Then that man, dissatisfied with the other’s answer, might approach still another man who had seen a kịka tree and ask him: ’Sir, what is a kịsuka tree like?’ The other might answer: ‘Good man, a kịsuka tree has strips of bark hanging down and burst pods, like an acacia tree.’²⁰⁵ Sirı̄sa. This was the Bodhi Tree of the Buddha Kakusandha (see DN II 4,12). On that occasion a kịsuka tree might have been exactly as that man had seen it.

13“Then that man, dissatisfied with the other’s answer, [194] might approach still another man who had seen a kịsuka tree and ask him: ‘Sir, what is a kịsuka tree like?’ The other might answer: ‘Good man, a kịsuka tree has plenty of leaves and foliage and gives abundant shade, like a banyan tree.’ On that occasion a kịsuka tree might have been exactly as that man had seen it.

14“So too, bhikkhu, those superior men answered as they were disposed in just the way their own vision had been well purified.²⁰⁶ Spk: Just as the four men who described the kiṁsuka described it just as they had seen it, so these four bhikkhus, having attained arahantship by purifying their vision, described Nibbāna, the purifier of vision, in accordance with the path by which they themselves had attained it. Spk draws parallels between the four modes of appearance of the tree and the four different approaches to meditation by which the monks attained arahantship. “Suppose, bhikkhu, a king had a frontier city with strong ramparts, walls, and arches, and with six gates.²⁰⁷ Spk: Why is this introduced? If that bhikkhu understood (the meaning being conveyed by the kiṁsuka simile), then it is introduced to teach him the Dhamma. If he did not understand, this simile of the city is introduced to explain and clarify the meaning. Again, Spk gives a much more elaborate version of the simile and its application. In brief: The lord of the city is a prince, son of a virtuous world monarch, who had been appointed by his father to administer one of the outlying provinces. Under the influence of bad friends the prince had become dissolute and passed his time drinking liquor and enjoying music and dance. The king sent the two messengers to admonish the prince to abandon his heedless ways and resume his duties. One messenger is a brave warrior (representing the samatha meditation subject), the other a wise minister (representing the vipassanā meditation subject). The brave warrior grabs hold of the wayward prince by the head and threatens to decapitate him if he doesn’t change his ways: this is like the time the mind has been grabbed and made motionless by the concentration arisen through the first jhāna. The fleeing of the prince’s dissolute friends is like the disappearance of the five hindrances when the first jhāna has arisen. When the prince agrees to follow the king’s command, this is like the time the meditator has emerged from jhāna. When the minister delivers the king’s command, this is like the time when the meditator, with his mind made pliable through concentration, develops insight meditation. When the two messengers raise up the white canopy over the prince after he has been coronated, this is like the time the white canopy of liberation is raised over the meditator after he has attained arahantship by means of serenity and insight.
The gatekeeper posted there would be wise, competent, and intelligent; one who keeps out strangers and admits acquaintances. A swift pair of messengers would come from the east and ask the gatekeeper: ‘Where, good man, is the lord of this city?’ He would reply: ‘He is sitting in the central square.’ Then the swift pair of messengers would deliver a message of reality to the lord of the city and leave by the route by which they had arrived. Similarly, messengers would come from the west, from the north, from the south, deliver their message, and leave by the route by which they had arrived.

15“I have made up this simile, bhikkhu, in order to convey a meaning. This is the meaning here: ‘The city’: this is a designation for this body consisting of the four great elements, originating from mother and father, built up out of boiled rice and gruel, subject to impermanence, to being worn and rubbed away, to breaking apart and dispersal.²⁰⁸ Also at 35:103; see above n. 87. ‘The six gates’: this is a designation for the six internal sense bases. ‘The gatekeeper’: this is a designation for mindfulness. [195] ‘The swift pair of messengers’: this is a designation for serenity and insight. ‘The lord of the city’: this is designation for consciousness.²⁰⁹ Spk identifies this as the insight-mind (vipassan̄citta), which is the prince to be coronated with the coronation of arahantship by the two messengers, serenity and insight. This interpretation strikes me as too narrow. I see the point to be simply that consciousness is the functional centre of personal experience. ‘The central square’: this is a designation for the four great elements—the earth element, the water element, the heat element, the air element. ‘A message of reality’: this is a designation for Nibbāna.²¹⁰ Spk: Nibbāna is called the “message of reality” (yathābhātạ vacanaṁ) because in its real nature it is unshakable and immutable (yathābhūtasabhāvaṁ akuppaṁ avikāri). ‘The route by which they had arrived’: this is a designation for the Noble Eightfold Path; that is, right view ... right concentration.”

246. The Simile of the Lute

1“Bhikkhus, if in any bhikkhu or bhikkhunı̄ desire or lust or hatred or delusion or aversion of mind should arise in regard to forms cognizable by the eye, such a one should rein in the mind from them thus:²¹¹ Apart from SN 5, references to bhikkhunı̄s are rare in SN, but see 35:231 above. The five defilements are also at MN III 294–95. Spk: Desire (chanda) is freshly arisen weak craving (tạhā), lust (r̄ga) is repeatedly arisen strong craving. Similarly, hatred (dosa) is freshly arisen weak anger (kodha), aversion (pạigha) is repeatedly arisen strong anger. The five terms incorporate the three unwholesome roots, and when these are included, all the subsidiary defilements are included. The five terms also imply the twelve unwholesome cittas (of the Abhidhamma—see CMA 1:4–7). ‘This path is fearful, dangerous, strewn with thorns, covered by jungle, a deviant path, an evil path, a way beset by scarcity.²¹² Duhitika. Spk analyses this word as du-ihiti-ka, ihiti being synonymous with iriyanā, “moving, faring”: Ettha ihitī ti iriyanā; dukkhā ihiti etthā ti duhitiko (verbal analysis). Along whatever path there is no food or refreshments such as roots and fruits, the faring there is difficult; one cannot fare on it to reach one’s destination. Similarly, one cannot reach success by faring along the path of defilements, thus the path of defilements is duhitika. The correct derivation of duhitika, apparently lost by the time of the commentators, is from du-hita. See the discussion below at n. 347, and see too MW, s.v. dur-hita, and its antonym, su-hita.
This is a path followed by inferior people; it is not the path followed by superior people. This is not for you.’ In this way the mind should be reined in from these states regarding forms cognizable by the eye. So too regarding sounds cognizable by the ear … regarding mental phenomena cognizable by the mind.

2“Suppose, bhikkhus, that the barley has ripened and the watchman is negligent. If a bull fond of barley enters the barley field, he might indulge himself as much as he likes. [196] So too, bhikkhus, the uninstructed worldling who does not exercise restraint over the six bases for contact indulges himself as much as he likes in the five cords of sensual pleasure.²¹³ I follow Se and Ee, which do not include pamādaṁ āpajjeyya /āpajjati, found in Be. Spk: Just as the owner of the crops fails to gain the fruits of the harvest when, due to the watchman’s negligence, the bull eats the barley, so when the mind is separated from the mindfulness that guards the six sense doors, it enjoys the five cords of sensual pleasure; then, because his wholesome qualities are destroyed, the bhikkhu fails to attain the fruits of asceticism.

3“Suppose, bhikkhus, that the barley has ripened and the watchman is vigilant. If a bull fond of barley enters the barley field, the watchman would catch hold of him firmly by the muzzle. While holding him firmly by the muzzle, he would get a secure grip on the locks between his horns and, keeping him in check there, would give him a sound beating with his staff. After giving him that beating, he would drive the bull away. This might happen a second time and a third time. Thus that bull fond of barley, whether he has gone to the village or the forest, whether he is accustomed to standing or to sitting, remembering the previous beating he got from the staff, would not enter that barley field again.

4“So too, bhikkhus, when a bhikkhu’s mind has been subdued, well subdued,²¹⁴ Be: udujitaṁ hoti sudujitaṁ; Se: udujjitaṁ hoti sudujjitaṁ; Ee: ujujātaṁ hoti saṁmujujātaṁ. Spk glosses with tajjitaṁ, sutajjitaṁ , and says the meaning is sujitaṁ, “well conquered,” udu and sudu being mere indeclinables (nip̄tamatta). Possibly all texts are corrupted here. Spk says that at this point the Buddha has discussed the guarding of serenity and the virtue of restraint of the sense faculties (samathānurakkhaṇa-indriyasṁvarası̄la ). regarding the six bases for contact, it then becomes inwardly steady, settled, unified, and concentrated.

5“Suppose, bhikkhus, there was a king or a royal minister who had never before heard the sound of a lute. He might hear the sound of a lute and say: ‘Good man, what is making this sound—so tantalizing, so lovely, so intoxicating, [197] so entrancing, so enthralling?’ They would say to him: ‘Sire, it is a lute that is making this sound—so tantalizing, so lovely, so intoxicating, so entrancing, so enthralling.’ He would reply: ‘Go, man, bring me that lute.’

6“They would bring him the lute and tell him: ‘Sire, this is that lute, the sound of which was so tantalizing, so lovely, so intoxicating, so entrancing, so enthralling.’ The king would say: ‘I’ve had enough with this lute, man. Bring me just that sound.’ The men would reply: ‘This lute, sire, consists of numerous components, of a great many components, and it gives off a sound when it is played upon with its numerous components; that is, in dependence on the parchment sounding board, the belly, the arm, the head, the strings, the plectrum, and the appropriate effort of the musician.²¹⁵ The Pāli terms for the parts of the lute (vı̣̄̄) are: camma, doṇi, daṇḍa, upavı̄ṇā, tanti, koṇa. The simile occurs at Mil 53, inclusive of the list of terms (preceded by patta, sling). In translating the names of the parts I follow Horner, at Milinda’s Questions, 1:74, who bases her renderings on A.K. Coomaraswamy, “The Parts of a Vı̣̄̄” (Journal of the American Oriental Society, 50:3). So it is, sire, that this lute consisting of numerous components, of a great many components, gives off a sound when it is played upon with its numerous components.’

7“The king would split the lute into ten or a hundred pieces, then he would reduce these to splinters. Having reduced them to splinters, he would burn them in a fire and reduce them to ashes, and he would winnow the ashes in a strong wind or let them be carried away by the swift current of a river. Then he would say: ‘A poor thing, indeed sir, is this so-called lute, as well as anything else called a lute. How the multitude are utterly heedless about it, utterly taken in by it!’²¹⁶ I read with Be: Asatī kir’ āạ bho vı̄ṇā nāma, yath’ evaṁ yaṁ kiñci vı̄ṇā nāma, ettha ca pan’ āyaṁ jano ativelaṁ pamatto palaḷito. Se differs only in the v.l. palāḷito, but Ee differs more widely. The exact meaning is obscure. Spk glosses asatī with lāmikā and paraphrases: “It is not only the lute that is a poor thing, but like this so-called lute, whatever else is bound with strings—all that is just a poor thing.”

8“So too, bhikkhus, a bhikkhu investigates form to the extent that there is a range for form, he investigates feeling to the extent that there is a range for feeling, he investigates perception to the extent that there is a range for perception, he investigates volitional formations to the extent that there is a range for volitional formations, he investigates consciousness to the extent that there is a range for consciousness. [198] As he investigates form to the extent that there is a range for form ... consciousness to the extent that there is a range for consciousness, whatever notions of ‘I’ or ‘mine’ or ‘I am’ had occurred to him before no longer occur to him.”²¹⁷ Spk: The five aggregates are like the lute, the meditator is like the king. As the king did not find any sound in the lute even after splitting it up and searching, and therefore lost interest in the lute, so the meditator, exploring the five aggregates, does not see any graspable “I” or “mine” and therefore loses interest in the aggregates. By the terms “I” or “mine” or “I am” in regard to form, etc., the three “grips” of views, craving, and conceit are respectively described. These do not exist in the arahant. There is an important difference between the king and the meditator, not conveyed either by sutta or commentary: In the parable the king, looking for the sound of the lute by taking the instrument apart, seems foolish, while the meditator, dissecting the aggregates to dispel the delusion of a self, becomes wise.
Spk ends its commentary on the sutta with a quotation from the Great Commentary (Mahā-atṭ̣hakathā, no longer extant):
“In the beginning virtue is discussed,

247. The Simile of the Six Animals

1“Bhikkhus, suppose a man with limbs wounded and festering would enter a wood of thorny reeds,²¹⁸ Saravanaṁ. Spk (Se) glosses with kaṇṭakavanaṁ. Sara, according to PED, is the reed Saccharum sara, used to make arrows. and the Kusa thorns would prick his feet and the reed blades would slash his limbs. Thus that man would thereby experience even more pain and displeasure. So too, bhikkhus, some bhikkhu here, gone to the village or the forest, meets someone who reproaches him thus: ‘This venerable one, acting in such a way, behaving in such a way, is a foul village thorn.’ Having understood him thus as a ‘thorn,’ one should understand restraint and nonrestraint.²¹⁹ Here Be and Se both read: … asucigāmakaṇṭako ti. Taṁ kaṇṭako ti iti viditvā saṁvaro ca asaṁvaro ca veditabbo. Ee is the same except for the omission of iti. See n. 200. Spk: He is a foul village thorn: “foul” in the sense of impure, a “village thorn” in the sense of wounding the villagers [Spk-pṭ: that is, oppressing them by accepting their services while being unworthy of them].

2“And how, bhikkhus is there nonrestraint? Here, having seen a form with the eye, a bhikkhu is intent upon a pleasing form and repelled by a displeasing form. He dwells without having set up mindfulness of the body, with a limited mind, and he does not understand as it really is that liberation of mind, liberation by wisdom, wherein those evil unwholesome states cease without remainder. Having heard a sound with the ear ... Having cognized a mental phenomenon with the mind, he is intent upon a pleasing mental phenomenon and repelled by a displeasing mental phenomenon. He dwells without having set up mindfulness of the body, with a limited mind, and he does not understand as it really is that liberation of mind, liberation by wisdom, wherein those evil unwholesome states cease without remainder.

3“Suppose, bhikkhus, a man would catch six animals—with different domains and different feeding grounds—and tie them by a strong rope. He would catch a snake, a crocodile, a bird, a dog, [199] a jackal, and a monkey, and tie each by a strong rope. Having done so, he would tie the ropes together with a knot in the middle and release them. Then those six animals with different domains and different feeding grounds would each pull in the direction of its own feeding ground and domain. The snake would pull one way, thinking, ‘Let me enter an anthill.’ The crocodile would pull another way, thinking, ‘Let me enter the water.’ The bird would pull another way, thinking, ‘Let me fly up into the sky.’ The dog would pull another way, thinking, ‘Let me enter a village.’ The jackal would pull another way, thinking, ‘Let me enter a charnel ground.’ The monkey would pull another way, thinking, ‘Let me enter a forest.’

4“Now when these six animals become worn out and fatigued, they would be dominated by the one among them that was strongest; they would submit to it and come under its control. So too, bhikkhus, when a bhikkhu has not developed and cultivated mindfulness directed to the body, the eye pulls in the direction of agreeable forms and disagreeable forms are repulsive; the ear pulls in the direction of agreeable sounds and disagreeable sounds are repulsive; the nose pulls in the direction of agreeable odours and disagreeable odours are repulsive; the tongue pulls in the direction of agreeable tastes and disagreeable tastes are repulsive; the body pulls in the direction of agreeable tactile objects and disagreeable tactile objects are repulsive; the mind pulls in the direction of agreeable mental phenomena and disagreeable mental phenomena are repulsive.

5“It is in such a way that there is nonrestraint.

6“And how, bhikkhus, is there restraint? Here, having seen a form with the eye, a bhikkhu is not intent upon a pleasing form and not repelled by a displeasing form. He dwells having set up mindfulness of the body, with a measureless mind, and he understands as it really is that liberation of mind, liberation by wisdom, wherein those evil unwholesome states cease without remainder. Having heard a sound with the ear ... Having cognized a mental phenomenon with the mind, he is not intent upon a pleasing mental phenomenon and not repelled by a displeasing mental phenomenon. [200] He dwells having set up mindfulness of the body, with a measureless mind, and he understands as it really is that liberation of mind, liberation by wisdom, wherein those evil unwholesome states cease without remainder. It is in such a way that there is restraint.

7“Suppose, bhikkhus, a man would catch six animals—with different domains and different feeding grounds—and tie them by a strong rope. He would catch a snake, a crocodile, a bird, a dog, a jackal, and a monkey, and tie each by a strong rope. Having done so, he would bind them to a strong post or pillar. Then those six animals with different domains and different feeding grounds would each pull in the direction of its own feeding ground and domain. The snake would pull one way, thinking, ‘Let me enter an anthill’ … (as above) ... The monkey would pull another way, thinking, ‘Let me enter a forest.’

8“Now when these six animals become worn out and fatigued, they would stand close to that post or pillar, they would sit down there, they would lie down there. So too, bhikkhus, when a bhikkhu has developed and cultivated mindfulness directed to the body, the eye does not pull in the direction of agreeable forms nor are disagreeable forms repulsive; the ear does not pull in the direction of agreeable sounds nor are disagreeable sounds repulsive; the nose does not pull in the direction of agreeable odours nor are disagreeable odours repulsive; the tongue does not pull in the direction of agreeable tastes nor are disagreeable tastes repulsive; the body does not pull in the direction of agreeable tactile objects nor are disagreeable tactile objects repulsive; the mind does not pull in the direction of agreeable mental phenomena nor are disagreeable mental phenomena repulsive.

9“It is in such a way that there is restraint.

10“‘A strong post or pillar’: this, bhikkhus, is a designation for mindfulness directed to the body. Therefore, bhikkhus, you should train yourselves thus: ‘We will develop and cultivate mindfulness directed to the body, make it our vehicle, make it our basis, stabilize it, exercise ourselves in it, and fully perfect it.’ Thus should you train yourselves.” [201]

248. The Sheaf of Barley

1“Bhikkhus, suppose a sheaf of barley were set down at a crossroads. Then six men would come along with flails in their hands²²⁰ Byābhaṅgihatthā. Spk glosses kājahatthā, Spk-pṭ daṇḍahatthā. and they would strike that sheaf of barley with the six flails. Thus that sheaf of barley would be well struck, having been struck by the six flails. Then a seventh man would come along with a flail in his hand and he would strike that sheaf of barley with the seventh flail. Thus that sheaf of barley would be struck even still more thoroughly, having been struck by the seventh flail.

2“So too, bhikkhus, the uninstructed worldling is struck in the eye by agreeable and disagreeable forms; struck in the ear by agreeable and disagreeable sounds; struck in the nose by agreeable and disagreeable odours; struck in the tongue by agreeable and disagreeable tastes; struck in the body by agreeable and disagreeable tactile objects; struck in the mind by agreeable and disagreeable mental phenomena. If that uninstructed worldling sets his mind upon future renewed existence,²²¹ Āyatiṁ punabbhavāya ceteti. Spk: Thus beings, thoroughly struck by the defilements (rooted in) the longing for existence, experience the suffering rooted in existence (bhavam̄lakạ dukkhạ). then that senseless man is struck even still more thoroughly, just like the sheaf of barley struck by the seventh flail.

3“Once in the past, bhikkhus, the devas and the asuras were arrayed for battle.²²² On the enmity between the devas and the asuras, see 11:1–6. The following is parallel to 11:4 (I 221,3–17). Then Vepacitti, lord of the asuras, addressed the asuras thus: ‘Good sirs, if in this impending battle the asuras win and the devas are defeated, bind Sakka, lord of the devas, by his four limbs and neck and bring him to me in the city of the asuras.’ And Sakka, lord of the devas, addressed the Tāvatiṁsa devas: ‘Good sirs, if in this impending battle the devas win and the asuras are defeated, bind Vepacitti, lord of the asuras, by his four limbs and neck and bring him to me in Sudhamma, the assembly hall of the devas.’

4“In that battle the devas won and the asuras were defeated. [202] Then the Tāvatiṁsa devas bound Vepacitti by his four limbs and neck and brought him to Sakka in Sudhamma, the assembly hall of the devas. And there Vepacitti, lord of the asuras, was bound by his four limbs and neck.

5“When it occurred to Vepacitti: ‘The devas are righteous, the asuras are unrighteous; now right here I have gone to the city of the devas,’ he then saw himself freed from the bonds around his limbs and neck and he enjoyed himself furnished and endowed with the five cords of divine sensual pleasure. But when it occurred to him: ‘The asuras are righteous, the devas are unrighteous; now I will go there to the city of the asuras,’ then he saw himself bound by his four limbs and neck and he was deprived of the five cords of divine sensual pleasure.

6“So subtle, bhikkhus, was the bondage of Vepacitti, but even subtler than that is the bondage of Māra. In conceiving, one is bound by Māra; by not conceiving, one is freed from the Evil One.²²³ As at 22:64 (III 75,3–4). Spk says: “In conceiving the aggregates by way of craving, conceit, and views.”

7“Bhikkhus, ‘I am’ is a conceiving; ‘I am this’ is a conceiving; ‘I shall be’ is a conceiving; ‘I shall not be’ is a conceiving; ‘I shall consist of form’ is a conceiving; ‘I shall be formless’ is a conceiving; ‘I shall be percipient’ is a conceiving; ‘I shall be nonpercipient’ is a conceiving; ‘I shall be neither percipient nor nonpercipient’ is a conceiving.²²⁴ Maññita. Spk: “I am” (asmi) is a conceiving through craving; “I am this” (ayam aham asmi), a conceiving through views; “I shall be,” a conceiving through the eternalist view; “I shall not be,” a conceiving through the annihilationist view. The rest are specific types of eternalism. The connection Spk makes between “I am” and craving is unusual, as the notion “I am” (asmi) is typically ascribed to conceit; however, 22:89 (III 130,31) has asmı̄ ti chando, and possibly the commentator had this in mind. “I am this” is the seminal type of identity view, whereby a person establishes a personal identity by identifying one or another of the five aggregates as a self. The ninefold conceiving is mentioned at 22:47; see too MN III 246,11–17.
Conceiving is a disease, conceiving is a tumour, conceiving is a dart. Therefore, bhikkhus, you should train yourselves thus: ‘We will dwell with a mind devoid of conceiving.’

8“Bhikkhus, ‘I am’ is a perturbation;²²⁵ The key terms of the next three paragraphs are iñjita, phandita , and papañcita. Spk: “This is to show that on account of these defilements (craving, etc.), beings are perturbed, vacillate, and procrastinate.” Papañca is often explained in the commentaries as pamādakarā dhammā, the factors responsible for heedlessness or procrastination. ‘I am this’ is a perturbation; ‘I shall be’ is a perturbation … ‘I shall be neither percipient nor nonpercipient’ is a perturbation. Perturbation [203] is a disease, perturbation is a tumour, perturbation is a dart. Therefore, bhikkhus, you should train yourselves thus: ‘We will dwell with an imperturbable mind.’

9“Bhikkhus, ‘I am’ is a palpitation; ‘I am this’ is a palpitation; ‘I shall be’ is a palpitation … ‘I shall be neither percipient nor nonpercipient’ is a palpitation. Palpitation is a disease, palpitation is a tumour, palpitation is a dart. Therefore, bhikkhus, you should train yourselves thus: ‘We will dwell with a mind devoid of palpitation. ’

10“Bhikkhus, ‘I am’ is a proliferation; ‘I am this’ is a proliferation; ‘I shall be’ is a proliferation … ‘I shall be neither percipient nor nonpercipient’ is a proliferation. Proliferation is a disease, proliferation is a tumour, proliferation is a dart. Therefore, bhikkhus, you should train yourselves thus: ‘We will dwell with a mind devoid of proliferation.’

11“Bhikkhus, ‘I am’ is an involvement with conceit;²²⁶ Mānagata. Spk: Conceit itself is an involvement with conceit. In this passage, “I am” is stated by way of the conceit associated with craving; “I am this,” by way of view. Although conceit does not arise in immediate conjunction with views (according to the Abhidhamma analysis of mind-moments, they are mutually exclusive), views occur because conceit has not been abandoned. So this is said with reference to views rooted in conceit. ‘I am this’ is an involvement with conceit; ‘I shall be’ is an involvement with conceit; ‘I shall not be’ is an involvement with conceit; ‘I shall consist of form’ is an involvement with conceit; ‘I shall be formless’ is an involvement with conceit ; ‘I shall be percipient’ is an involvement with conceit; ‘I shall be nonpercipient’ is an involvement with conceit; ‘I shall be neither percipient nor nonpercipient’ is an involvement with conceit. Involvement with conceit is a disease, involvement with conceit is a tumour, involvement with conceit is a dart. Therefore, bhikkhus, you should train yourselves thus: ‘We will dwell with a mind in which conceit has been struck down.’ Thus should you train yourselves.”

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