The Connected Discourses of the Buddha
Page 128
“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.’
“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.’
“It is in such a way, bhikkhus, that one is not subject to decline.
“And what, bhikkhus, are the six mastered bases?80 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.’
“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 (4) Dwelling Negligently
“Bhikkhus, I will teach you about one who dwells negligently, and about one who dwells diligently. Listen to that….
“And how, bhikkhus, does one dwell negligently? If one dwells without restraint over the eye faculty, the mind is soiled81 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 The mind of one who suffers does not become concentrated. When the mind is not concentrated, phenomena do not become manifest.83 Because phenomena do not become manifest, one is reckoned as ‘one who dwells negligently.’
“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.’
“It is in such a way, bhikkhus, that one dwells negligently.
“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.’
“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.’
“It is in such a way, bhikkhus, that one dwells diligently.”
98 (5) Restraint
“Bhikkhus, I will teach you restraint and nonrestraint. Listen to that….
“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.’
“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.’
“Such, bhikkhus, is nonrestraint.
“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.’
“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.’
“Such, bhikkhus, is restraint.”
99 (6) Concentration
“Bhikkhus, develop concentration. A bhikkhu who is concentrated understands things as they really are.84
“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.’…
“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.’
“Bhikkhus, develop concentration. A bhikkhu who is concentrated understands things as they really are.”
100 (7) Seclusion
“Bhikkhus, make an exertion in seclusion. A secluded bhikkhu understands things as they really are.”
(The rest is identical with the preceding sutta.) [81]
101 (8) Not Yours (1)
“Bhikkhus, whatever is not yours, abandon it.85 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.
“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.
“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’?”
“No, venerable sir. For what reason? Because, venerable sir, that is neither our self nor what belongs to our self.”
“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 (9) Not Yours (2)
(This sutta is identical with the preceding one except that it omits the simile.) [83]
103 (10) Uddaka
“Bhikkhus
, Uddaka Rāmaputta used to make this declaration:“‘This, surely a knowledge-master—
This, surely a universal conqueror—
This, surely he has excised
The tumour’s root not excised before!’86
“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: “‘This, surely a knowledge-master—
This, surely a universal conqueror—
This, surely he has excised
The tumour’s root not excised before!’
“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.
“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.
“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 ‘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.
“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:“‘This, surely a knowledge-master—
This, surely a universal conqueror—
This, surely he has excised
The tumour’s root not excised before!’”
[85]
Division III
THE THIRD FIFTY
I. SECURE FROM BONDAGE
104 (1) Secure from Bondage
At Sāvatthı̄. “Bhikkhus, I will teach you a Dhamma exposition on the theme of the one who declares the exertion to become secure from bondage.88 Listen to that….
“And what, bhikkhus, is the Dhamma exposition on the theme of the one who declares the exertion to become secure from bondage? There are, bhikkhus, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. These have been abandoned by the Tathāgata, cut off at the root, made like a palm stump, obliterated so that they are no more subject to future arising. He declares an exertion [should be made] for their abandoning. Therefore the Tathāgata is called one who declares the exertion to become secure from bondage.89
“There are, bhikkhus, sounds cognizable by the ear … mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. These have been abandoned by the Tathāgata, cut off at the root, made like a palm stump, obliterated so that they are no more subject to future arising. He declares an exertion [should be made] for their abandoning. Therefore the Tathāgata is called one who declares the exertion to become secure from bondage.
“This, bhikkhus, is the Dhamma exposition on the theme of the one who declares the exertion to become secure from bondage.”
105 (2) By Clinging
“Bhikkhus, when what exists, by clinging to what, do pleasure and pain arise internally?”90
“Venerable sir, our teachings are rooted in the Blessed One….”
“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.
“What do you think, bhikkhus, is the eye permanent or impermanent?”
“Impermanent, venerable sir.”
“Is what is impermanent suffering or happiness?”
“Suffering, venerable sir.”
“But without clinging to what is impermanent, suffering, and subject to change, could pleasure and pain arise internally?”
“No, venerable sir.” [86]
“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?”
“No, venerable sir.”
“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 (3) The Origin of Suffering
(Identical with 12:43.)[87]
107 (4) The Origin of the World
(Identical with 12:44.).[88]
108 (5) I Am Superior
“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
“Venerable sir, our teachings are rooted in the Blessed One….”
“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.’
“What do you think, bhikkhus, is the eye ... the mind permanent or impermanent?”
“Impermanent, venerable sir.”…
“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’?”
“No, venerable sir.”
“Seeing thus ... He understands: ‘… there is no more for this state of being.’” [89]
109 (6) Things That Fetter
“Bhikkhus, I will teach you the things that fetter and the fetter. Listen to that...92
“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.”
110(7) Things That Can Be Clung To
“Bhikkhus, I will teach you the things that can be clung to and the clinging. Listen to that….
“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 (8) Fully Understanding (1)
“Bhikkhus, without directly knowing and fully understanding the eye,93 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 (9) Fully Understanding (2)
(Identical with §111, but stated by way of the six external sense bases.)
11
3 (10) Listening In
(Identical with 12:45.)[91]
II. THE WORLD AND CORDS OF SENSUAL PLEASURE
114 (1) Māra’s(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 so that he is bound by the bondage of Māra and the Evil One can do with him as he wishes.