Then 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 Then, dwelling alone, withdrawn, diligent, ardent, and resolute, the Venerable Bāhiya, by realizing it for himself with direct knowledge, in this very life entered and dwelt in that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 (7) Being Stirred (1)
“Bhikkhus, being stirred is a disease, being stirred is a tumour, being stirred is a dart.62 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
“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.’
“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.’
“He should not conceive all, should not conceive in all, should not conceive from all, should not conceive, ‘All 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. [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 (8) Being Stirred (2)
“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
“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.
“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.’”
92 (9) The Dyad (1)
“Bhikkhus, I will teach you the dyad. Listen to that….
“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.
“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
93 (10) The Dyad (2)
“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 impermanent, changing, becoming otherwise.
“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?
“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?
“Contacted, bhikkhus, one feels, contacted one intends, contacted one perceives.67 Thus these things too are moving and tottering, impermanent, changing, becoming otherwise.
“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.
“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?
“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?
“Contacted, bhikkhus, one feels, contacted one intends, contacted one perceives. Thus these things too are moving and tottering, impermanent, changing, becoming otherwise.
“It is in such a way, bhikkhus, that consciousness comes to be in dependence on a dyad.”
[70]
V. THE SIXES
94 (1) Untamed, Unguarded68
At Sāvatthī. “Bhikkhus, these six bases for contact—if untamed, unguarded, unprotected, unrestrained—are bringers of suffering. 69 What six?
“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.
“Bhikkhus, these six bases for contact—if well tamed, well guarded, well protected, well restrained—are bringers of happiness. 70 What six?
“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.�
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This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this: “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.
“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]
“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.’
“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.
“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.
“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.
“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
“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 (2) Māluṅkyaputta
Then the Venerable Māluṅkyaputta approached the Blessed One … and said to him:72 “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.”
“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
“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.”
“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
“No, venerable sir.”
“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?”
“No, venerable sir.”
“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.
“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
“I understand in detail, venerable sir, the meaning of what was stated by the Blessed One in brief:“Having seen a form with mindfulness muddled,
Attending to the pleasing sign,
One experiences it with infatuated mind
And remains tightly holding to it.
“Many feelings flourish within,
Originating from the visible form,
Covetousness and annoyance as well
By which one’s mind becomes disturbed.76
For one who accumulates suffering thus
Nibbāna is said to be far away.
“Having heard a sound with mindfulness muddled … [74]
“Having smelt an odour with mindfulness muddled …
“Having enjoyed a taste with mindfulness muddled …
“Having felt a contact with mindfulness muddled …
“Having known an object with mindfulness muddled …
For one who accumulates suffering thus
Nibbāna is said to be far away.
“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.
“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
For one dismantling suffering thus,
Nibbāna is said to be close by.
“When, firmly mindful, one hears a sound,
One is not inflamed by lust for sounds; … [75]
“When, firmly mindful, one smells an odour,
One is not inflamed by lust for odours; ...
“When, firmly mindful, one enjoys a taste,
One is not inflamed by lust for tastes; ...
“When, firmly mindful, one feels a contact,
One is not inflamed by lust for contacts; ...
“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.
“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.”
“Good, good, Māluṅkyaputta! It is good that you understand in detail the meaning of what was stated by me in brief.
(The Buddha here repeats the above verses in full.) [76]
“It is in such a way, Māluṅkyaputta, that the meaning of what was stated by me in brief should be understood in detail.”
Then 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.
Then, 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 (3) Decline
“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….
“And how, bhikkhus, is one subject to decline?78 Here, bhikkhus, when a bhikkhu has seen a form with the eye, there arise in him evil unwholesome states, me
mories and intentions connected with the fetters.79 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.’
“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.’
“It is in such a way, bhikkhus, that one is subject to decline.
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