“Bhikkhus, I will teach you the way that is suitable for uprooting all conceivings.18 Listen to that….
“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
“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.
“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.’
“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.’
“This, bhikkhus, is the way that is suitable for uprooting all conceivings.”20
32 (10) Suitable for Uprooting (2)
“Bhikkhus, I will teach you the way that is suitable for uprooting all conceivings. Listen to that….
“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.”
“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?…
“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]
“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.’
“This, bhikkhus, is the way that is suitable for uprooting all conceivings.”
IV. SUBJECT TO BIRTH
33 (1) Subject to Birth
At 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.
“The ear … The tongue … The body … The mind … Whatever feeling arises with mind-contact as condition … that too is subject to birth.
“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 (2)-42 (10) Subject to Aging, Etc.
“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.)
V. IMPERMANENT
43 (1)-52 (10) Impermanent, Etc.
At 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
I. IGNORANCE
53 (1) Abandoning Ignorance
At Sāvatthī. Then a certain bhikkhu approached the Blessed One, paid homage to him, sat down to one side, [31] and said to him:
“Venerable sir, how should one know, how should one see, for ignorance to be abandoned and true knowledge to arise?”
“Bhikkhu, when one knows and sees the eye as impermanent, ignorance is abandoned and true knowledge arises.21 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 (2) Abandoning the Fetters
… “Venerable sir, how should one know, how should one see, for the fetters to be abandoned?”22
(The Buddha’s reply is as above.)
55 (3) Uprooting the Fetters
… “Venerable sir, how should one know, how should one see, for the fetters to be uprooted?”
“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 (4)-59 (7) Abandoning the Taints, Etc.
… “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
“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 (8) The Full Understanding of All Clinging
“Bhikkhus, I will teach you the Dhamma for the full understanding of all clinging.24 Listen to that….
“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 he understands: ‘Clinging has been fully understood by me.’
“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.’
“This, bhikkhus, is the Dhamma for the full understanding of all clinging.”
61 (9) The Exhaustion of All Clinging (1)
“Bhikkhus, I will teach you the Dhamma for the exhaustion of all clinging. Listen to that….
“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.’
“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.’
“This, bhikkhus, is the Dhamma for the exhaustion of all clinging.”
62 (10) The Exhaustion of All Clinging (2)
“Bhikkhus, I will teach you the Dhamma for the exhaustion of all clinging. Listen to that….”
“And what, bhikkhus, is the Dhamma for the exhaustion of all clinging? What do you think, bhikkhus, is the eye permanent or impermanent?”
… (To be completed as in §32) … [35]
“This, bhikkhus, is the Dhamma for the exhaustion of all clinging.”
II. MIGAJĀLA
63 (1) Migajāla (1)
At Sāvatthī. Then the Venerable Migajāla approached the Blessed One, paid homage to him, sat down to one side, and said to him:26
“Venerable sir, it is said, ‘a lone dweller, a lone dweller.’27 [36] In what way, venerable sir, is one a lone dweller, and in what way is one dwelling with a partner?”28
“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.
“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.
“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.
“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.
“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.
“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 (2) Migajāla (2)
Then 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.”
“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.
“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.
“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.
“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.”
Then 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.
Then, 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 (3) Samiddhi (1)
On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary. Then the Venerable
Samiddhi approached the Blessed One … and said to him:29 “Venerable sir, it is said, ‘Māra, Māra.’ In what way, venerable sir, might there be Māra or the description of Māra?”30
“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.
“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.
“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.
“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 (4) Samiddhi (2)
“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 (5) Samiddhi (3)
“Venerable sir, it is said, ‘suffering, s
uffering.’ In what way, venerable sir, might there be suffering or the description of suffering?”…
68 (6) Samiddhi (4)
“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?”
“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.
“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.
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