“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.
“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’?”
“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.”
“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.
“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 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.
“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.
“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.
“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 (6) Kāmabhū
On 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:
“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?”
“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]
“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’?”
“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.”
“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 (7) Udāyi
On 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:
“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’?”
“It is possible, friend Udāyı̄. Doesn’t eye-consciousness arise in dependence on the eye and forms?” [167]
“Yes, friend.”
“If the cause and condition for the arising of eye-consciousness would cease completely and totally without remainder, could eye-consciousness be discerned?”
“No, friend.”
“In this way, friend, this has been declared, disclosed, and revealed by the Blessed One thus: ‘For such a reason this consciousness is nonself.’
“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?”
“Yes, friend.”
“If the cause and condition for the arising of mind-consciousness would cease completely and totally without remainder, could mind-consciousness be discerned?”
“No, friend.”
“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.’
“Suppose, friend, a man needing heartwood, seeking heartwood, wandering in search of heartwood, would take a sharp axe and enter a forest.169 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.
“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 (8) The Exposition on Burning
“Bhikkhus, I will teach you a Dhamma exposition on the theme of burning. Listen to that….
“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 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.
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“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]
“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.
“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.
“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.
“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
“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.
“‘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.
“‘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.
“‘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.
“‘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.
“‘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.’
“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.’
“This, bhikkhus, is the Dhamma exposition on the theme of burning.”
236 (9) The Simile of Hands and Feet (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.
“So too, bhikkhus, when there is the eye, pleasure and pain arise internally with eye-contact as condition.172 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.
“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.
“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 (10) The Simile of Hands and Feet (2)
“Bhikkhus, when there are hands, there is picking up and putting down….
“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.
“When, bhikkhus, there are no hands, there is no picking up and putting down….
“So too, bhikkhus, when there is no eye ... no mind, no pleasure and pain arise internally with mind-contact as condition.”
IV. THE VIPERS
238 (1) The Simile of the Vipers
“Bhikkhus, suppose there were four vipers of fierce heat and deadly venom.173 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 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!’
“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!’
“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 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!’
“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 this empty village. Do whatever has to be done, good man!’ [174]
“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
“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.’
The Connected Discourses of the Buddha Page 134