The Connected Discourses of the Buddha
Page 132
“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.
“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.
“This, bhikkhus, is the way that is suitable for attaining Nibbāna.”
148 (3)–149 (4) Suitable for Attaining Nibbāna (2–3)
(Same as preceding sutta, with “suffering” and “nonself” substituted for “impermanent.”)[135]
150 (5) Suitable for Attaining Nibbāna (4)
“Bhikkhus, I will teach the way that is suitable for attaining Nibbāna. Listen to that….
“What do you think, bhikkhus, is the eye permanent or impermanent?” … (all as in §32) ...
“Seeing thus … [136] He understands: ‘… there is no more for this state of being.’
“This, bhikkhus, is the way that is suitable for attaining Nibbāna.”
151 (6) A Student
“Bhikkhus, this holy life is lived without students and without a teacher.148 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.
“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 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.’
“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.’
“It is in this way that a bhikkhu who has students and a teacher dwells in suffering, not in comfort.
“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.’
“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.’
“It is in this way, bhikkhus, that a bhikkhu who has no students and no teacher dwells happily, in comfort.
“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 (7) For What Purpose the Holy Life?
“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:
“‘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.’
“Being asked thus, bhikkhus, you should answer those wanderers of other sects in such a way.”
153 (8) Is There a Method?
“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—[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’?”
“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.”
“Then listen and attend closely, bhikkhus, I will speak.”
“Yes, venerable sir,” the bhikkhus replied. The Blessed One said this:
“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 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?”
“No, venerable sir.”
“Aren’t these things to be understood by seeing them with wisdom?”
“Yes, venerable sir.”
“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.’
“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?”
“No, venerable sir.”
“Aren’t these things to be understood by seeing them with wisdom?”
“Yes, venerable sir.”
“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 (9) Equipped with Faculties
Then a certain bhikkhu approached the Blessed One … and said to him: “Venerable sir, it is said, ‘equipped with faculties, equipped with faculties.’152 In what way, venerable sir, is one equipped with faculties?”
“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 (10) A Speaker on the Dhamma
Then 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
“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.
“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 FOURTH FIFTY
I. THE DESTRUCTION OF DELIGHT
156 (1) The Destruction of Delight (1)
“Bhikkhus, a bhikkhu sees as impermanent the eye which is actually impermanent: that is his right view.154 Seeing rightly, he experiences revulsion. 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.
“Bhikkhus, a bhikkhu sees as impermanent the ear which is actually impermanent… the mind which is actually impermanent: that is his right view…. With the destruction of delight and lust the mind is said to be well liberated.”
157 (2) The Destruction of Delight (2)
(The same for the external sense bases.)
158 (3) The Destruction of Delight (3)
“Bhikkhus, attend carefully to the eye.155 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]
“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 (4) The Destruction of Delight (4)
(The same for the external sense bases.)
160 (5) Jivaka’s Mango Grove (1)
On one occasion the Blessed One was dwelling at Rājagaha in Jı̄vaka’s Mango Grove. There he addressed the bhikkhus thus:156
“Bhikkhus, develop concentration. [144] When a bhikkhu is concentrated, things become manifest157 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.
“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.
“Develop concentration, bhikkhus. When a bhikkhu is concentrated, things become manifest to him as they really are.”
161 (6) Jı̄vakas Mango Grove (2)
On one occasion the Blessed One was dwelling at Rājagaha in Jı̄vaka’s Mango Grove. There he addressed the bhikkhus thus:
“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?”
(All as in preceding sutta.) [145]
162 (7) Koṭṭhita (1)
Then the Venerable Mahākoṭṭhita approached the Blessed One … and said to him:158 “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.”
“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.
“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.
“Koṭṭhita, you should abandon desire for whatever is impermanent.” [146]
163 (8) Koṭṭhita (2)
… “Koṭṭhita, you should abandon desire for whatever is suffering.”... (Complete as in preceding sutta.)
164 (9) Koṭṭhita (3)
… “Koṭṭhita, you should abandon desire for whatever is nonself.” … [147]
165 (10) Abandoning Wrong View
Then 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
“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 (11) Abonding Identity View
… “Venerable sir, how should one know, how should one see, for identity view to be abandoned?”
“Bhikkhu, when one knows and sees the eye as impermanent, identity view is abandoned.”… (Complete as above.) [148]
167 (12) Abandoning the View of Self
… “Venerable sir, how should one know, how should one see, for the view of self to be abandoned?”
“Bhikkhu, when one knows and sees the eye as impermanent, the view of self is abandoned.”… (Complete as above.)
II. THE SIXTYFOLD REPETITION SERIES160
168 (1) Desire for the Impermanent (Internal)
“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 (2) Lust for the Impermanent (Internal)
“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 (3) Desire and Lust for the Impermanent (Internal)
“B
hikkhus, 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 (4)-173 (6) Desire for Suffering (Internal), Etc.
“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.”