Linked Discourses on the Six Sense Fields

the first fifty

The Chapter on Impermanence

SN 35.1 The Interior as Impermanent Ajjhattāniccasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery. There the Buddha addressed the mendicants, "Mendicants!"

"Venerable sir," they replied. The Buddha said this:

"Mendicants, the eye is impermanent. What's impermanent is suffering. What's suffering is not-self. And what's not-self should be truly seen with right understanding like this: 'This is not mine, I am not this, this is not my self.'

The ear is impermanent. ...

The nose is impermanent. ...

The tongue is impermanent. ...

The body is impermanent. ...

The mind is impermanent. What's impermanent is suffering. What's suffering is not-self. And what's not-self should be truly seen with right understanding like this: 'This is not mine, I am not this, this is not my self.'

Seeing this, a learned noble disciple grows disillusioned with the eye, ear, nose, tongue, body, and mind. Being disillusioned, desire fades away. When desire fades away they're freed. When they're freed, they know they're freed.

They understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'"

SN 35.2 The Interior as Suffering Ajjhattadukkhasutta

"Mendicants, the eye is suffering. What's suffering is not-self. And what's not-self should be truly seen with right understanding like this: 'This is not mine, I am not this, this is not my self.'

The ear, nose, tongue, body, and mind are suffering. What's suffering is not-self. And what's not-self should be truly seen with right understanding like this: 'This is not mine, I am not this, this is not my self.'

Seeing this ... They understand: '... there is nothing further for this place.'"

SN 35.3 The Interior as Not-Self Ajjhattānattasutta

"Mendicants, the eye is not-self. And what's not-self should be truly seen with right understanding like this: 'This is not mine, I am not this, this is not my self.'

The ear, nose, tongue, body, and mind are not-self. And what's not-self should be truly seen with right understanding like this: 'This is not mine, I am not this, this is not my self.'

Seeing this ... They understand: '... there is nothing further for this place.'"

SN 35.4 The Exterior as Impermanent Bāhirāniccasutta

"Mendicants, sights are impermanent. What's impermanent is suffering. What's suffering is not-self. And what's not-self should be truly seen with right understanding like this: 'This is not mine, I am not this, this is not my self.'

Sounds, smells, tastes, touches, and ideas are impermanent. What's impermanent is suffering. What's suffering is not-self. And what's not-self should be truly seen with right understanding like this: 'This is not mine, I am not this, this is not my self.'

Seeing this, a learned noble disciple grows disillusioned with sights, sounds, smells, tastes, touches, and ideas. Being disillusioned, desire fades away. When desire fades away they're freed. When they're freed, they know they're freed.

They understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'"

SN 35.5 The Exterior as Suffering Bāhiradukkhasutta

"Mendicants, sights are suffering. What's suffering is not-self. And what's not-self should be truly seen with right understanding like this: 'This is not mine, I am not this, this is not my self.' ..."

SN 35.6 The Exterior as Not-Self Bāhirānattasutta

"Mendicants, sights are not-self. And what's not-self should be truly seen with right understanding like this: 'This is not mine, I am not this, this is not my self.' ..."

SN 35.7 The Interior as Impermanent in the Three Times Ajjhattāniccātītānāgatasutta

"Mendicants, the eye of the past and future is impermanent, let alone the present.

Seeing this, a learned noble disciple doesn't worry about the eye of the past, they don't look forward to enjoying the eye in the future, and they practice for disillusionment, dispassion, and cessation regarding the eye in the present.

The ear ... nose ... tongue ... body ... mind of the past and future is impermanent, let alone the present.

Seeing this, a learned noble disciple doesn't worry about the mind of the past, they don't look forward to enjoying the mind in the future, and they practice for disillusionment, dispassion, and cessation regarding the mind in the present."

SN 35.8 The Interior as Suffering in the Three Times Ajjhattadukkhātītānāgatasutta

"Mendicants, the eye of the past and future is suffering, let alone the present.

SN 35.9 The Interior as Not-Self in the Three Times Ajjhattānattātītānāgatasutta

"Mendicants, the eye of the past and future is not-self, let alone the present.

SN 35.10 The Exterior as Impermanent in the Three Times Bāhirāniccātītānāgatasutta

"Mendicants, sights of the past and future are impermanent, let alone the present. ..."

SN 35.11 The Exterior as Suffering in the Three Times Bāhiradukkhātītānāgatasutta

"Mendicants, sights of the past and future are suffering, let alone the present. ..."

SN 35.12 The Exterior as Not-Self in the Three Times Bāhirānattātītānāgatasutta

"Mendicants, sights of the past and future are not-self, let alone the present. ..."

The Chapter on Pairs

SN 35.13 Before My Awakening (Interior) Paṭhamapubbesambodhasutta

At Sāvatthī.

"Mendicants, before my awakening---when I was still unawakened but intent on awakening---I thought: 'What's the gratification, the drawback, and the escape when it comes to the eye ... ear ... nose ... tongue ... body ... and mind?'

Then it occurred to me: 'The pleasure and happiness that arise from the eye: this is its gratification. That the eye is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for the eye: this is its escape.

The pleasure and happiness that arise from the ear ... nose ... tongue ... body ... mind: this is its gratification. That the mind is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for the mind: this is its escape.'

As long as I didn't truly understand these six interior sense fields' gratification, drawback, and escape in this way for what they are, I didn't announce my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans.

But when I did truly understand these six interior sense fields' gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans.

Knowledge and vision arose in me: 'My freedom is unshakable; this is my last rebirth; now there'll be no more future lives.'"

SN 35.14 Before My Awakening (Exterior) Dutiyapubbesambodhasutta

"Mendicants, before my awakening---when I was still unawakened but intent on awakening---I thought: 'What's the gratification, the drawback, and the escape when it comes to sights ... sounds ... smells ... tastes ... touches ... and ideas?' ..."

SN 35.15 In Search of Gratification (Interior) Paṭhamaassādapariyesanasutta

"Mendicants, I went in search of the eye's gratification, and I found it. I've seen clearly with wisdom the full extent of the eye's gratification. I went in search of the eye's drawback, and I found it. I've seen clearly with wisdom the full extent of the eye's drawback. I went in search of escape from the eye, and I found it. I've seen clearly with wisdom the full extent of escape from the eye.

I went in search of the ear's ... nose's ... tongue's ... body's ... mind's gratification, and I found it. I've seen clearly with wisdom the full extent of the mind's gratification. I went in search of the mind's drawback, and I found it. I've seen clearly with wisdom the full extent of the mind's drawback. I went in search of escape from the mind, and I found it. I've seen clearly with wisdom the full extent of escape from the mind.

As long as I didn't truly understand these six interior sense fields' gratification, drawback, and escape for what they are, I didn't announce my supreme perfect awakening ...

But when I did truly understand ...

Knowledge and vision arose in me: 'My freedom is unshakable; this is my last rebirth; now there'll be no more future lives.'"

SN 35.16 In Search of Gratification (Exterior) Dutiyaassādapariyesanasutta

"Mendicants, I went in search of the gratification of sights, and I found it. ..."

SN 35.17 If There Were No Gratification (Interior) Paṭhamanoceassādasutta

"Mendicants, if there were no gratification in the eye, sentient beings wouldn't be aroused by it. But since there is gratification in the eye, sentient beings are aroused by it. If the eye had no drawback, sentient beings wouldn't grow disillusioned with it. But since the eye has a drawback, sentient beings do grow disillusioned with it. If there were no escape from the eye, sentient beings wouldn't escape from it. But since there is an escape from the eye, sentient beings do escape from it.

If there were no gratification in the ear ... nose ... tongue ... body ... mind, sentient beings wouldn't be aroused by it. But since there is gratification in the mind, sentient beings are aroused by it. If the mind had no drawback, sentient beings wouldn't grow disillusioned with it. But since the mind has a drawback, sentient beings do grow disillusioned with it. If there were no escape from the mind, sentient beings wouldn't escape from it. But since there is an escape from the mind, sentient beings do escape from it.

As long as sentient beings don't truly understand these six interior sense fields' gratification, drawback, and escape for what they are, they haven't escaped from this world---with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans---and they don't live detached, liberated, with a mind free of limits.

But when sentient beings truly understand these six interior sense fields' gratification, drawback, and escape for what they are, they've escaped from this world---with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans---and they live detached, liberated, with a mind free of limits."

SN 35.18 If There Were No Gratification (Exterior) Dutiyanoceassādasutta

"Mendicants, if there were no gratification in sights, sentient beings wouldn't be aroused by them. ..."

SN 35.19 Taking Pleasure (Interior) Paṭhamābhinandasutta

"Mendicants, if you take pleasure in the eye, you take pleasure in suffering. If you take pleasure in suffering, I say you're not exempt from suffering.

If you take pleasure in the ear ... nose ... tongue ... body ... mind, you take pleasure in suffering. If you take pleasure in suffering, I say you're not exempt from suffering.

If you don't take pleasure in the eye, you don't take pleasure in suffering. If you don't take pleasure in suffering, I say you're exempt from suffering.

If you don't take pleasure in the ear ... nose ... tongue ... body ... mind, you don't take pleasure in suffering. If you don't take pleasure in suffering, I say you're exempt from suffering."

SN 35.20 Taking Pleasure (Exterior) Dutiyābhinandasutta

"Mendicants, if you take pleasure in sights, you take pleasure in suffering. If you take pleasure in suffering, I say you're not exempt from suffering. ..."

SN 35.21 The Arising of Suffering (Interior) Paṭhamadukkhuppādasutta

"Mendicants, the arising, continuation, rebirth, and manifestation of the eye is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. The arising, continuation, rebirth, and manifestation of the ear ... nose ... tongue ... body ... and mind is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.

The cessation, settling, and ending of the eye is the cessation of suffering, the settling of diseases, and the ending of old age and death. The cessation, settling, and ending of the ear, nose, tongue, body, and mind is the cessation of suffering, the settling of diseases, and the ending of old age and death."

SN 35.22 The Arising of Suffering (Exterior) Dutiyadukkhuppādasutta

"Mendicants, the arising, continuation, rebirth, and manifestation of sights is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. The arising, continuation, rebirth, and manifestation of sounds, smells, tastes, touches, and ideas is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.

The cessation, settling, and ending of sights, sounds, smells, tastes, touches, and ideas is the cessation of suffering, the settling of diseases, and the ending of old age and death."

The Chapter on the All

SN 35.23 All Sabbasutta

At Sāvatthī.

"Mendicants, I will teach you the all. Listen ...

And what is the all? It's just the eye and sights, the ear and sounds, the nose and smells, the tongue and tastes, the body and touches, and the mind and ideas. This is called the all.

Mendicants, suppose someone was to say: 'I'll reject this all and describe another all.' They'd have no grounds for that, they'd be stumped by questions, and, in addition, they'd get frustrated. Why is that? Because they're out of their element."

SN 35.24 Giving Up Pahānasutta

"Mendicants, I will teach you the principle for giving up the all. Listen ...

And what is the principle for giving up the all? The eye should be given up. Sights should be given up. Eye consciousness should be given up. Eye contact should be given up. The painful, pleasant, or neutral feeling that arises conditioned by eye contact should also be given up.

The ear ... nose ... tongue ... body ... mind should be given up. Ideas should be given up. Mind consciousness should be given up. Mind contact should be given up. The painful, pleasant, or neutral feeling that arises conditioned by mind contact should be given up.

This is the principle for giving up the all."

SN 35.25 Giving Up By Direct Knowledge and Complete Understanding Abhiññāpariññāpahānasutta

"Mendicants, I will teach you the principle for giving up the all by direct knowledge and complete understanding. Listen ...

And what is the principle for giving up the all by direct knowledge and complete understanding? The eye should be given up by direct knowledge and complete understanding. Sights should be given up by direct knowledge and complete understanding. Eye consciousness should be given up by direct knowledge and complete understanding. Eye contact should be given up by direct knowledge and complete understanding. The painful, pleasant, or neutral feeling that arises conditioned by eye contact should be given up by direct knowledge and complete understanding.

The ear ... nose ... tongue ... body ... mind should be given up by direct knowledge and complete understanding. Ideas should be given up by direct knowledge and complete understanding. Mind consciousness should be given up by direct knowledge and complete understanding. Mind contact should be given up by direct knowledge and complete understanding. The painful, pleasant, or neutral feeling that arises conditioned by mind contact should be given up by direct knowledge and complete understanding.

This is the principle for giving up the all by direct knowledge and complete understanding."

SN 35.26 Without Completely Understanding (1st) Paṭhamaaparijānanasutta

"Mendicants, without directly knowing and completely understanding the all, without dispassion for it and giving it up, you can't end suffering. And what is the all, without directly knowing and completely understanding which, without dispassion for it and giving it up, you can't end suffering?

Without directly knowing and completely understanding the eye, without dispassion for it and giving it up, you can't end suffering. Without directly knowing and completely understanding sights ... eye consciousness ... eye contact ... painful, pleasant, or neutral feeling that arises conditioned by eye contact, without dispassion for it and giving it up, you can't end suffering.

Without directly knowing and completely understanding the ear ... the nose ... the tongue ... the body ... the mind, without dispassion for it and giving it up, you can't end suffering. Without directly knowing and completely understanding ideas ... mind consciousness ... mind contact ... painful, pleasant, or neutral feeling that arises conditioned by mind contact, without dispassion for it and giving it up, you can't end suffering.

This is the all, without directly knowing and completely understanding which, without dispassion for it and giving it up, you can't end suffering.

By directly knowing and completely understanding the all, having dispassion for it and giving it up, you can end suffering. And what is the all, directly knowing and completely understanding which, having dispassion for it and giving it up, you can end suffering?

By directly knowing and completely understanding the eye ... the ear ... the nose ... the tongue ... the body ... the mind, having dispassion for it and giving it up, you can end suffering. By directly knowing and completely understanding ideas ... mind consciousness ... mind contact ... painful, pleasant, or neutral feeling that arises conditioned by mind contact, having dispassion for it and giving it up, you can end suffering.

This is the all, directly knowing and completely understanding which, having dispassion for it and giving it up, you can end suffering."

SN 35.27 Without Completely Understanding (2nd) Dutiyaaparijānanasutta

The eye, sights, eye consciousness, and things knowable by eye consciousness.

The ear ... nose ... tongue ... body ...

The mind, ideas, mind consciousness, and things knowable by mind consciousness.

This is the all, without directly knowing and completely understanding which, without dispassion for it and giving it up, you can't end suffering.

The eye, sights, eye consciousness, and things knowable by eye consciousness.

The ear ... nose ... tongue ... body ...

The mind, ideas, mind consciousness, and things knowable by mind consciousness.

This is the all, directly knowing and completely understanding which, having dispassion for it and giving it up, you can end suffering."

SN 35.28 Burning Ādittasutta

At one time the Buddha was staying near Gayā on Gayā Head together with a thousand mendicants. There the Buddha addressed the mendicants:

"Mendicants, all is burning. And what is the all that is burning?

The eye is burning. Sights are burning. Eye consciousness is burning. Eye contact is burning. The painful, pleasant, or neutral feeling that arises conditioned by eye contact is also burning. Burning with what? Burning with the fires of greed, hate, and delusion. Burning with rebirth, old age, and death, with sorrow, lamentation, pain, sadness, and distress.

The ear ... nose ... tongue ... body ...

The mind is burning. Ideas are burning. Mind consciousness is burning. Mind contact is burning. The painful, pleasant, or neutral feeling that arises conditioned by mind contact is also burning. Burning with what? Burning with the fires of greed, hate, and delusion. Burning with rebirth, old age, and death, with sorrow, lamentation, pain, sadness, and distress, I say.

Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by eye contact.

They grow disillusioned with the ear ... nose ... tongue ... body ... mind ... painful, pleasant, or neutral feeling that arises conditioned by mind contact.

Being disillusioned, desire fades away. When desire fades away they're freed. When they're freed, they know they're freed.

They understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'"

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said. And while this discourse was being spoken, the minds of the thousand mendicants were freed from defilements by not grasping.

SN 35.29 Oppressed Addhabhūtasutta

So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels' feeding ground. There the Buddha addressed the mendicants:

"Mendicants, all is oppressed. And what is the all that is oppressed?

The eye is oppressed. Sights are oppressed. Eye consciousness is oppressed. Eye contact is oppressed. The painful, pleasant, or neutral feeling that arises conditioned by eye contact is also oppressed. Oppressed by what? Oppressed by the fires of greed, hate, and delusion. Oppressed by rebirth, old age, and death, by sorrow, lamentation, pain, sadness, and distress, I say.

The ear ... nose ... tongue ... body ... mind is oppressed. Ideas are oppressed. Mind consciousness is oppressed. Mind contact is oppressed. The painful, pleasant, or neutral feeling that arises conditioned by mind contact is also oppressed. Oppressed by what? Oppressed by greed, hate, and delusion. Oppressed by rebirth, old age, and death, by sorrow, lamentation, pain, sadness, and distress, I say.

They grow disillusioned with the ear ... nose ... tongue ... body ... mind ... painful, pleasant, or neutral feeling that arises conditioned by mind contact. Being disillusioned, desire fades away. When desire fades away they're freed. When they're freed, they know they're freed.

They understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'"

SN 35.30 The Practice Fit for Uprooting Samugghātasāruppasutta

"Mendicants, I will teach you the practice fit for uprooting all conceiving. Listen and apply your mind well, I will speak. ...

And what is the practice fit for uprooting all conceiving?

It's when a mendicant does not conceive anything to be the eye, does not conceive it in the eye, does not conceive it as the eye, and does not conceive that 'the eye is mine.' They don't conceive anything to be sights, they don't conceive it in sights, they don't conceive it as sights, and they don't conceive that 'sights are mine.' They don't conceive eye consciousness ... eye contact ... They don't conceive anything to be the pleasant, painful, or neutral feeling that arises conditioned by eye contact. They don't conceive it in that, they don't conceive it as that, and they don't conceive that 'that is mine.'

They don't conceive anything to be the ear ... nose ... tongue ... body ... mind ... They don't conceive anything to be the pleasant, painful, or neutral feeling that arises conditioned by mind contact. They don't conceive it in that, they don't conceive it as that, and they don't conceive that 'that is mine.'

They don't conceive anything to be all, they don't conceive it in all, they don't conceive it as all, and they don't conceive that 'all is mine.' Not conceiving, they don't grasp at anything in the world. Not grasping, they're not anxious. Not being anxious, they personally become extinguished.

They understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'

This is the practice fit for uprooting all conceiving."

SN 35.31 The Practice Conducive to Uprooting (1st) Paṭhamasamugghātasappāyasutta

"Mendicants, I will teach you the practice that's conducive to uprooting all conceiving. Listen ...

And what is the practice that's conducive to uprooting all conceiving? It's when a mendicant does not conceive anything to be the eye, does not conceive it in the eye, does not conceive it as the eye, and does not conceive that 'the eye is mine.' They don't conceive anything to be sights ... eye consciousness ... eye contact. And they don't conceive anything to be the pleasant, painful, or neutral feeling that arises conditioned by eye contact. They don't conceive it in that, they don't conceive it as that, and they don't conceive that 'that is mine.'

For whatever you conceive it to be, whatever you conceive it in, whatever you conceive it as, and whatever you conceive to be 'mine': that becomes something else. The world is attached to being, taking pleasure only in being, yet it becomes something else.

As far as the aggregates, elements, and sense fields extend, they don't conceive anything to be that, they don't conceive it in that, they don't conceive it as that, and they don't conceive that 'that is mine.' Not conceiving, they don't grasp at anything in the world. Not grasping, they're not anxious. Not being anxious, they personally become extinguished.

They understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'

This is the practice that's conducive to uprooting all conceiving."

SN 35.32 The Practice Conducive to Uprooting (2nd) Dutiyasamugghātasappāyasutta

"Mendicants, I will teach you the practice that's conducive to uprooting all conceiving. Listen ...

And what is the practice that's conducive to uprooting all conceiving?

What do you think, mendicants? Is the eye permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But if it's impermanent, suffering, and perishable, is it fit to be regarded thus: 'This is mine, I am this, this is my self'?"

"No, sir."

"Are sights ... eye consciousness ... eye contact ...

The pleasant, painful, or neutral feeling that arises conditioned by eye contact: is that permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But if it's impermanent, suffering, and perishable, is it fit to be regarded thus: 'This is mine, I am this, this is my self'?"

"No, sir." ...

"Is the ear ... nose ... tongue ...

body ... mind ...

The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But if it's impermanent, suffering, and perishable, is it fit to be regarded thus: 'This is mine, I am this, this is my self'?"

"No, sir."

"Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by eye contact.

They grow disillusioned with the ear ... nose ... tongue ... body ... They grow disillusioned with the mind, ideas, mind consciousness, and mind contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by mind contact.

Being disillusioned, desire fades away. When desire fades away they're freed. When they're freed, they know they're freed.

They understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.' This is the practice that's conducive to uprooting all conceiving."

The Chapter on Liable to Be Reborn

SN 35.33--42 Ten on Liable to Be Reborn, Etc. Jātidhammāsutta

At Sāvatthī.

"Mendicants, all is liable to be reborn. And what is the all that is liable to be reborn? The eye, sights, eye consciousness, and eye contact are liable to be reborn. And the pleasant, painful, or neutral feeling that arises conditioned by eye contact is also liable to be reborn.

The ear ... nose ... tongue ... body ... The mind, ideas, mind consciousness, and mind contact are liable to be reborn. And the pleasant, painful, or neutral feeling that arises conditioned by mind contact is also liable to be reborn.

Seeing this a learned noble disciple grows disillusioned ... They understand: '... there is nothing further for this place.'"

"Mendicants, all is liable to grow old. ..."

"Mendicants, all is liable to fall sick. ..."

"Mendicants, all is liable to die. ..."

"Mendicants, all is liable to sorrow. ..."

"Mendicants, all is liable to be corrupted. ..."

"Mendicants, all is liable to end. ..."

"Mendicants, all is liable to vanish. ..."

"Mendicants, all is liable to originate. ..."

"Mendicants, all is liable to cease. ..."

The Chapter on All is Impermanent

SN 35.43--51 Nine on Impermanence, Etc. Aniccādisuttanavaka

At Sāvatthī.

"Mendicants, all is impermanent. And what is the all that is impermanent? The eye, sights, eye consciousness, and eye contact are impermanent. And the pleasant, painful, or neutral feeling that arises conditioned by eye contact is also impermanent.

The ear ... nose ... tongue ... body ... The mind, ideas, mind consciousness, and mind contact are impermanent. The painful, pleasant, or neutral feeling that arises conditioned by mind contact is also impermanent.

Seeing this, a learned noble disciple grows disillusioned ...

They understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'"

"Mendicants, all is suffering. ..."

"Mendicants, all is not-self. ..."

"Mendicants, all is to be directly known. ..."

"Mendicants, all is to be completely understood. ..."

"Mendicants, all is to be given up. ..."

"Mendicants, all is to be realized. ..."

"Mendicants, all is to be directly known and completely understood. ..."

"Mendicants, all is troubled. ..."

SN 35.52 Disturbed Upassaṭṭhasutta

"Mendicants, all is disturbed. And what is the all that is disturbed? The eye, sights, eye consciousness, and eye contact are disturbed. And the pleasant, painful, or neutral feeling that arises conditioned by eye contact is also disturbed.

The ear ... nose ... tongue ... body ...

The mind, ideas, mind consciousness, and mind contact are disturbed. And the pleasant, painful, or neutral feeling that arises conditioned by mind contact is also disturbed.

Seeing this, a learned noble disciple grows disillusioned ...

They understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'"

the second fifty

The Chapter on Ignorance

SN 35.53 Giving Up Ignorance Avijjāpahānasutta

At Sāvatthī.

Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:

"Sir, how does one know and see so as to give up ignorance and give rise to knowledge?"

"Mendicant, knowing and seeing the eye, sights, eye consciousness, and eye contact as impermanent, ignorance is given up and knowledge arises. And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by eye contact as impermanent, ignorance is given up and knowledge arises.

Knowing and seeing the ear ... nose ... tongue ... body ...

Knowing and seeing the mind, ideas, mind consciousness, and mind contact as impermanent, ignorance is given up and knowledge arises. And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by mind contact as impermanent, ignorance is given up and knowledge arises.

That's how to know and see so as to give up ignorance and give rise to knowledge."

SN 35.54 Giving Up Fetters Saṁyojanappahānasutta

"Sir, how does one know and see so that the fetters are given up?"

"Mendicant, knowing and seeing the eye as impermanent, the fetters are given up ..."

SN 35.55 Uprooting the Fetters Saṁyojanasamugghātasutta

"Sir, how does one know and see so that the fetters are uprooted?"

"Mendicant, knowing and seeing the eye as not-self, the fetters are uprooted ..."

SN 35.56 Giving Up Defilements Āsavapahānasutta

"Sir, how does one know and see so that the defilements are given up?" ...

SN 35.57 Uprooting Defilements Āsavasamugghātasutta

"Sir, how does one know and see so that the defilements are uprooted?" ...

SN 35.58 Giving Up Tendencies Anusayapahānasutta

"Sir, how does one know and see so that the underlying tendencies are given up?" ...

SN 35.59 Uprooting Tendencies Anusayasamugghātasutta

"Sir, how does one know and see so that the underlying tendencies are uprooted?" ...

SN 35.60 The Complete Understanding of All Grasping Sabbupādānapariññāsutta

"Mendicants, I will teach you the principle for the complete understanding of all grasping. Listen ...

And what is the principle for the complete understanding of all grasping?

Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling.

Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, eye contact, and feeling. Being disillusioned, desire fades away. When desire fades away they're freed. When they are released, they understand: 'I have completely understood grasping.'

Ear consciousness arises dependent on the ear and sounds. ...

Nose consciousness arises dependent on the nose and smells. ...

Tongue consciousness arises dependent on the tongue and tastes. ...

Body consciousness arises dependent on the body and touches. ...

Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a condition for feeling.

Seeing this, a learned noble disciple grows disillusioned with the mind, ideas, mind consciousness, mind contact, and feeling. Being disillusioned, desire fades away. When desire fades away they're freed. When they are released, they understand: 'I have completely understood grasping.'

This is the principle for the complete understanding of all grasping."

SN 35.61 The Depletion of All Fuel (1st) Paṭhamasabbupādānapariyādānasutta

"Mendicants, I will teach you the principle for depleting all fuel. Listen ...

And what is the principle for depleting all fuel?

Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling.

Ear ... nose ... tongue ... body ...

Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a condition for feeling.

This is the principle for depleting all fuel."

SN 35.62 The Depletion of All Fuel (2nd) Dutiyasabbupādānapariyādānasutta

"Mendicants, I will teach you the principle for depleting all fuel. Listen ...

And what is the principle for depleting all fuel?

What do you think, mendicants? Is the eye permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But if it's impermanent, suffering, and perishable, is it fit to be regarded thus: 'This is mine, I am this, this is my self'?"

"No, sir."

"Sights ... eye consciousness ... eye contact ...

The pleasant, painful, or neutral feeling that arises conditioned by eye contact: is that permanent or impermanent?"

"Impermanent, sir." ...

"Ear ... nose ... tongue ... body ... mind ... ideas ... mind consciousness ... mind contact ... The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But if it's impermanent, suffering, and perishable, is it fit to be regarded thus: 'This is mine, I am this, this is my self'?"

"No, sir."

They grow disillusioned with the ear ... nose ... tongue ... body ...

They grow disillusioned with the mind, ideas, mind consciousness, and mind contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by mind contact. Being disillusioned, desire fades away. When desire fades away they're freed. When they're freed, they know they're freed.

They understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'

This is the principle for depleting all fuel."

The Chapter with Migajāla

SN 35.63 With Migajāla (1st) Paṭhamamigajālasutta

At Sāvatthī.

Then Venerable Migajāla went up to the Buddha ... and said to him:

"Sir, they speak of one who lives alone. How is one who lives alone defined? And how is living with a partner defined?"

"Migajāla, there are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, this gives rise to relishing. When there's relishing there's lust. When there's lust there is yoking. A mendicant who is fettered by relishing is said to live with a partner.

There are sounds ... smells ... tastes ... touches ...

There are ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, this gives rise to relishing. When there's relishing there's lust. When there's lust there is yoking. A mendicant who is fettered by relishing is said to live with a partner.

A mendicant who lives like this is said to live with a partner, even if they frequent remote lodgings in the wilderness and the forest that are quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat. Why is that? For craving is their partner, and they haven't given it up. That's why they're said to live with a partner.

There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn't approve, welcome, and keep clinging to them, relishing ceases. When there's no relishing there's no lust. When there's no lust there's no yoking. A mendicant who is not fettered by relishing is said to live alone.

There are sounds ... smells ... tastes ... touches ...

There are ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn't approve, welcome, and keep clinging to them, relishing ceases. When there's no relishing there's no lust. When there's no lust there's no yoking.

A mendicant who is not fettered by relishing is said to live alone. A mendicant who lives like this is said to live alone, even if they live within a village crowded by monks, nuns, laymen, and laywomen; by rulers and their chief ministers, and monastics of other religions and their disciples. Why is that? For craving is their partner, and they have given it up. That's why they're said to live alone."

SN 35.64 With Migajāla (2nd) Dutiyamigajālasutta

Then Venerable Migajāla went up to the Buddha ... and said to him:

"Sir, may the Buddha please teach me Dhamma in brief. When I've heard it, I'll live alone, withdrawn, diligent, keen, and resolute."

"Migajāla, there are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keep clinging to them, this gives rise to relishing. Relishing is the origin of suffering, I say.

And then Venerable Migajāla approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

Then Migajāla, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

He understood: "Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place." And Migajāla became one of the perfected.

SN 35.65 Samiddhi's Question About Māra Paṭhamasamiddhimārapañhāsutta

At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels' feeding ground. Then Venerable Samiddhi went up to the Buddha ... and said to him:

"Sir, they speak of this thing called 'Māra'. How do we define Māra or what is known as Māra?"

"Samiddhi, where there is the eye, sights, eye consciousness, and things knowable by eye consciousness, there is Māra or what is known as Māra.

Where there is the ear, sounds, ear consciousness, and things knowable by ear consciousness, there is Māra or what is known as Māra.

Where there is the nose, smells, nose consciousness, and things knowable by nose consciousness, there is Māra or what is known as Māra.

Where there is the tongue, tastes, tongue consciousness, and things knowable by tongue consciousness, there is Māra or what is known as Māra.

Where there is the body, touches, body consciousness, and things knowable by body consciousness, there is Māra or what is known as Māra.

Where there is the mind, ideas, mind consciousness, and things knowable by mind consciousness, there is Māra or what is known as Māra.

Where there is no eye, no sights, no eye consciousness, and no things knowable by eye consciousness, there is no Māra or what is known as Māra.

Where there is no ear ... no nose ... no tongue ... no body ...

Where there is no mind, no ideas, no mind consciousness, and no things knowable by mind consciousness, there is no Māra or what is known as Māra."

SN 35.66 Samiddhi's Question About a Sentient Being Samiddhisattapañhāsutta

"Sir, they speak of this thing called a 'sentient being'. How do we define or describe a sentient being?" ...

SN 35.67 Samiddhi's Question About Suffering Samiddhidukkhapañhāsutta

"Sir, they speak of this thing called 'suffering'. How do we define suffering or what is known as suffering?" ...

SN 35.68 Samiddhi's Question About the World Samiddhilokapañhāsutta

"Sir, they speak of this thing called 'the world'. How do we define the world or what is known as the world?"

"Samiddhi, where there is the eye, sights, eye consciousness, and things knowable by eye consciousness, there is the world or what is known as the world. Where there is the ear ... nose ... tongue ... body ... Where there is the mind, ideas, mind consciousness, and things knowable by mind consciousness, there is the world or what is known as the world.

Where there is no eye, no sights, no eye consciousness, and no things knowable by eye consciousness, there is no world or what is known as the world. Where there is no ear ... nose ... tongue ... body ... Where there is no mind, no ideas, no mind consciousness, and no things knowable by mind consciousness, there is no world or what is known as the world."

SN 35.69 Upasena and the Viper Upasenaāsīvisasutta

At one time the venerables Sāriputta and Upasena were staying near Rājagaha in the Cool Grove, under the Snake's Hood Grotto. Now at that time a viper fell on Upasena's body, and he addressed the mendicants, "Come, reverends, lift this body onto a cot and carry it outside before it's scattered right here like a handful of hay."

When he said this, Sāriputta said to him, "But we don't see any impairment in your body or deterioration of your faculties. Yet you say: 'Come, reverends, lift this body onto a cot and carry it outside before it's scattered right here like a handful of hay.'"

"Reverend Sāriputta, there may be an impairment in body or deterioration of faculties for someone who thinks: 'I am the eye' or 'the eye is mine.' Or 'I am the ear ... nose ... tongue ... body ...' Or 'I am the mind' or 'the mind is mine.'

But I don't think like that. So why would there be an impairment in my body or deterioration of my faculties?"

"That must be because Venerable Upasena has long ago totally eradicated I-making, mine-making, and the underlying tendency to conceit.

That's why it doesn't occur to you: 'I am the eye' or 'the eye is mine.' Or 'I am the ear ... nose ... tongue ... body ...' Or 'I am the mind' or 'the mind is mine.'"

Then those mendicants lifted Upasena's body onto a cot and carried it outside. And his body was scattered right there like a handful of hay.

SN 35.70 Upavāna on What is Apparent in the Present Life Upavāṇasandiṭṭhikasutta

Then Venerable Upavāna went up to the Buddha ... and said to him:

"Sir, they speak of 'a teaching apparent in the present life'. In what way is the teaching apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?"

"Upavāna, take a mendicant who sees a sight with their eyes. They experience both the sight and the desire for the sight. There is desire for sights in them, and they understand that. Since this is so, this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

Next, take a mendicant who hears ... smells ... tastes ... touches ...

Next, take a mendicant who knows an idea with their mind. They experience both the idea and the desire for the idea. There is desire for ideas in them, and they understand that. Since this is so, this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

Take a mendicant who sees a sight with their eyes. They experience the sight but no desire for the sight. There is no desire for sights in them, and they understand that. Since this is so, this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

Next, take a mendicant who hears ... smells ... tastes ... touches ...

Next, take a mendicant who knows an idea with their mind. They experience the idea but no desire for the idea. There is no desire for ideas in them, and they understand that. Since this is so, this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves."

SN 35.71 Six Fields of Contact (1st) Paṭhamachaphassāyatanasutta

"Mendicants, anyone who doesn't truly understand the six fields of contact's origin, ending, gratification, drawback, and escape has not completed the spiritual journey and is far from this teaching and training."

When he said this, one of the mendicants said to the Buddha, "Here, sir, I'm lost. For I don't truly understand the six fields of contact's origin, ending, gratification, drawback, and escape."

"What do you think, mendicant? Do you regard the eye like this: 'This is mine, I am this, this is my self'?"

"No, sir."

"Good, mendicant! And regarding the eye, you will truly see clearly with right wisdom that: 'This is not mine, I am not this, this is not my self.' Just this is the end of suffering.

Do you regard the ear ... nose ... tongue ... body ...

Do you regard the mind like this: 'This is mine, I am this, this is my self'?"

"No, sir."

"Good, mendicant! And regarding the mind, you will truly see clearly with right wisdom that: 'This is not mine, I am not this, this is not my self.' Just this is the end of suffering."

SN 35.72 Six Fields of Contact (2nd) Dutiyachaphassāyatanasutta

When he said this, one of the mendicants said to the Buddha, "Here, sir, I'm lost, truly lost. For I don't truly understand the six fields of contact's origin, ending, gratification, drawback, and escape."

"What do you think, mendicant? Do you regard the eye like this: 'This is not mine, I am not this, this is not my self'?"

"Yes, sir."

"Good, mendicant! And regarding the eye, you will truly see clearly with right wisdom that: 'This is not mine, I am not this, this is not my self.' In this way you will give up the first field of contact, so that there are no more future lives.

Do you regard the ear ... nose ... tongue ... body ...

Do you regard the mind like this: 'This is not mine, I am not this, this is not my self'?"

"Yes, sir."

"Good, mendicant! And regarding the mind, you will truly see clearly with right wisdom that: 'This is not mine, I am not this, this is not my self.' In this way you will give up the sixth field of contact, so that there are no more future lives."

SN 35.73 Six Fields of Contact (3rd) Tatiyachaphassāyatanasutta

"What do you think, mendicant? Is the eye permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But if it's impermanent, suffering, and perishable, is it fit to be regarded thus: 'This is mine, I am this, this is my self'?"

"No, sir."

"Is the ear ... nose ... tongue ... body ... mind permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But if it's impermanent, suffering, and perishable, is it fit to be regarded thus: 'This is mine, I am this, this is my self'?"

"No, sir."

"Seeing this, a learned noble disciple grows disillusioned with the eye, ear, nose, tongue, body, and mind. Being disillusioned, desire fades away. When desire fades away they're freed. When they're freed, they know they're freed.

They understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'"

The Chapter on Sick

SN 35.74 Sick (1st) Paṭhamagilānasutta

At Sāvatthī.

Then a mendicant went up to the Buddha, and said to him, "Sir, in such and such a monastery there's a mendicant who is junior and not well-known. He's sick, suffering, gravely ill. Please go to him out of sympathy."

When the Buddha heard that the mendicant was junior and ill, understanding that he was not well-known, he went to him. That mendicant saw the Buddha coming off in the distance and tried to rise on his cot.

The Buddha said to that monk, "It's all right, mendicant, don't get up. There are some seats spread out, I will sit there."

He sat on the seat spread out and said to the mendicant, "I hope you're keeping well, mendicant; I hope you're all right. I hope that your pain is fading, not growing, that its fading is evident, not its growing."

"Sir, I'm not keeping well, I'm not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading."

"I hope you don't have any remorse or regret?"

"Indeed, sir, I have no little remorse and regret."

"I hope you have no reason to blame yourself when it comes to ethical conduct?"

"No sir, I have no reason to blame myself when it comes to ethical conduct."

"In that case, mendicant, why do you have remorse and regret?"

"Because I understand that the Buddha has not taught the Dhamma merely for the sake of ethical purity."

"If that is so, what exactly do you understand to be the purpose of teaching the Dhamma?"

"I understand that the Buddha has taught the Dhamma for the purpose of the fading away of greed."

"Good, good, mendicant! It's good that you understand that I've taught the Dhamma for the purpose of the fading away of greed. For that is indeed the purpose. What do you think, mendicant? Is the eye permanent or impermanent?"

"Impermanent, sir." ...

"Is the ear ... nose ... tongue ... body ... mind permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But if it's impermanent, suffering, and perishable, is it fit to be regarded thus: 'This is mine, I am this, this is my self'?"

"No, sir."

They understand: 'Rebirth is ended ... there is nothing further for this place.'"

That is what the Buddha said. Satisfied, that mendicant approved what the Buddha said. And while this discourse was being spoken, the stainless, immaculate vision of the Dhamma arose in that mendicant:

"Everything that has a beginning has an end."

SN 35.75 Sick (2nd) Dutiyagilānasutta

Then a mendicant went up to the Buddha ... and asked him, "Sir, in such and such a monastery there's a mendicant who is junior and not well-known. He's sick, suffering, gravely ill. Please go to him out of sympathy."

Then the Buddha said to that monk, "It's all right, mendicant, don't get up. There are some seats spread out, I will sit there."

"Sir, I'm not keeping well, I'm not getting by. ...

I have no reason to blame myself when it comes to ethical conduct."

"In that case, mendicant, why do you have remorse and regret?"

"Because I understand that the Buddha has not taught the Dhamma merely for the sake of ethical purity."

"If that is so, what exactly do you understand to be the purpose of teaching the Dhamma?"

"I understand that the Buddha has taught the Dhamma for the purpose of complete extinguishment by not grasping."

"Good, good, mendicant! It's good that you understand that I've taught the Dhamma for the purpose of complete extinguishment by not grasping. For that is indeed the purpose.

What do you think, mendicant? Is the eye permanent or impermanent?"

"Impermanent, sir." ...

"Is the ear ... nose ... tongue ... body ... mind ... mind consciousness ... mind contact ... The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But if it's impermanent, suffering, and perishable, is it fit to be regarded thus: 'This is mine, I am this, this is my self'?"

"No, sir."

"Seeing this, a learned noble disciple grows disillusioned with the eye ... ear ... nose ... tongue ... body ... mind ... mind consciousness ... mind contact ... They grow disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by mind contact. Being disillusioned, desire fades away. When desire fades away they're freed. When they're freed, they know they're freed.

They understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'"

That is what the Buddha said. Satisfied, that mendicant approved what the Buddha said. And while this discourse was being spoken, the mind of that mendicant was freed from defilements by not grasping.

SN 35.76 With Rādha on Impermanence Rādhaaniccasutta

The Venerable Rādha went up to the Buddha ... and said to him, "Sir, may the Buddha please teach me Dhamma in brief. When I've heard it, I'll live alone, withdrawn, diligent, keen, and resolute."

"Rādha, you should give up desire for what is impermanent. And what is impermanent? The eye, sights, eye consciousness, and eye contact are impermanent. And the pleasant, painful, or neutral feeling that arises conditioned by eye contact is also impermanent. You should give up desire for it.

The ear ... nose ... tongue ... body ... The mind, ideas, mind consciousness, and mind contact are impermanent. And the pleasant, painful, or neutral feeling that arises conditioned by mind contact is also impermanent. You should give up desire for it.

You should give up desire for what is impermanent."

SN 35.77 With Rādha on Suffering Rādhadukkhasutta

"Rādha, you should give up desire for what is suffering. ..."

SN 35.78 With Rādha on Not-Self Rādhaanattasutta

"Rādha, you should give up desire for what is not-self. ..."

SN 35.79 Giving Up Ignorance (1st) Paṭhamaavijjāpahānasutta

Then a mendicant went up to the Buddha ... and said to him:

"Sir, is there one thing such that by giving it up a mendicant gives up ignorance and gives rise to knowledge?"

"There is, mendicant."

"But what is that one thing?"

"Ignorance is one thing such that by giving it up a mendicant gives up ignorance and gives rise to knowledge."

"But how does a mendicant know and see so as to give up ignorance and give rise to knowledge?"

"When a mendicant knows and sees the eye, sights, eye consciousness, and eye contact as impermanent, ignorance is given up and knowledge arises. And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by eye contact as impermanent, ignorance is given up and knowledge arises. ...

That's how a mendicant knows and sees so as to give up ignorance and give rise to knowledge."

SN 35.80 Giving Up Ignorance (2nd) Dutiyaavijjāpahānasutta

Then a mendicant went up to the Buddha ... and asked him, "Sir, is there one thing such that by giving it up a mendicant gives up ignorance and gives rise to knowledge?"

"There is, mendicant."

"But what is that one thing?"

"Ignorance is one thing such that by giving it up a mendicant gives up ignorance and gives rise to knowledge."

"But how does a mendicant know and see so as to give up ignorance and give rise to knowledge?"

"Take a mendicant who has heard: 'Nothing is worth insisting on.' When a mendicant has heard that nothing is worth insisting on, they directly know all things. Directly knowing all things, they completely understand all things. Completely understanding all things, they see all signs as other. They see the eye, sights, eye consciousness, and eye contact as other. And they also see the pleasant, painful, or neutral feeling that arises conditioned by eye contact as other. ...

They see the mind, ideas, mind consciousness, and mind contact as other. And they also see the pleasant, painful, or neutral feeling that arises conditioned by mind contact as other. That's how a mendicant knows and sees so as to give up ignorance and give rise to knowledge."

SN 35.81 Several Mendicants Sambahulabhikkhusutta

Then several mendicants went up to the Buddha ... and asked him, "Sir, sometimes wanderers of other religions ask us: 'Reverends, what's the purpose of leading the spiritual life under the ascetic Gotama?' We answer them like this: 'The purpose of leading the spiritual life under the Buddha is to completely understand suffering.'

Answering this way, we trust that we repeat what the Buddha has said, and don't misrepresent him with an untruth. We trust our explanation is in line with the teaching, and that there are no legitimate grounds for rebuttal or criticism."

"Indeed, in answering this way you repeat what I've said, and don't misrepresent me with an untruth. Your explanation is in line with the teaching, and there are no legitimate grounds for rebuttal or criticism. For the purpose of leading the spiritual life under me is to completely understand suffering.

If wanderers of other religions were to ask you: 'Reverends, what is that suffering?' You should answer them: 'Reverends, the eye is suffering. The purpose of leading the spiritual life under the Buddha is to completely understand this. Sights ... Eye consciousness ... Eye contact ... The pleasant, painful, or neutral feeling that arises conditioned by eye contact is also suffering. The purpose of leading the spiritual life under the Buddha is to completely understand this.

Ear ... Nose ... Tongue ... Body ... Mind ... The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also suffering. The purpose of leading the spiritual life under the Buddha is to completely understand this.

This is that suffering. The purpose of leading the spiritual life under the Buddha is to completely understand this.' When questioned by wanderers of other religions, that's how you should answer them."

SN 35.82 A Question On the World Lokapañhāsutta

Then a mendicant went up to the Buddha ... and said to him:

"Sir, they speak of this thing called 'the world'. How is the world defined?"

"It wears away, mendicant, that's why it's called 'the world'. And what is wearing away? The eye is wearing away. Sights ... eye consciousness ... eye contact is wearing away. The painful, pleasant, or neutral feeling that arises conditioned by eye contact is also wearing away.

The ear ... nose ... tongue ... body ... The mind ... ideas ... mind consciousness ... mind contact is wearing away. The painful, pleasant, or neutral feeling that arises conditioned by mind contact is also wearing away.

It wears away, mendicant, that's why it's called 'the world'."

SN 35.83 Phagguna's Question Phaggunapañhāsutta

And then Venerable Phagguna went up to the Buddha ... and said to him:

"Sir, suppose someone were to describe the Buddhas of the past who have become fully quenched, cut off proliferation, cut off the track, finished off the cycle, and transcended all suffering. Does the eye exist by which they could be described?

Does the ear ... nose ... tongue ... body exist ...? Does the mind exist by which they could be described?"

"Phagguna, suppose someone were to describe the Buddhas of the past who have become fully quenched, cut off proliferation, cut off the track, finished off the cycle, and transcended all suffering. The eye does not exist by which they could be described.

The ear ... nose ... tongue ... body does not exist ... The mind does not exist by which they could be described."

The Chapter with Channa

SN 35.84 Liable to Wear Out Palokadhammasutta

At Sāvatthī.

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

"Sir, they speak of this thing called 'the world'. How is the world defined?"

"Ānanda, that which is liable to wear out is called the world in the training of the Noble One. And what is liable to wear out? The eye is liable to wear out. Sights ... eye consciousness ... eye contact is liable to wear out. The painful, pleasant, or neutral feeling that arises conditioned by eye contact is also liable to wear out.

The ear ... nose ... tongue ... body ... The mind ... ideas ... mind consciousness ... mind contact is liable to wear out. The painful, pleasant, or neutral feeling that arises conditioned by mind contact is also liable to wear out.

That which is liable to wear out is called the world in the training of the Noble One."

SN 35.85 The World is Empty Suññatalokasutta

And then Venerable Ānanda ... said to the Buddha:

"Sir, they say that 'the world is empty'. What does the saying 'the world is empty' refer to?"

"Ānanda, they say that 'the world is empty' because it's empty of self or what belongs to self. And what is empty of self or what belongs to self? The eye, sights, eye consciousness, and eye contact are empty of self or what belongs to self. ...

The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also empty of self or what belongs to self. They say that 'the world is empty' because it's empty of self or what belongs to self."

SN 35.86 A Teaching In Brief Saṁkhittadhammasutta

Seated to one side, Venerable Ānanda said to the Buddha:

"Sir, may the Buddha please teach me Dhamma in brief. When I've heard it, I'll live alone, withdrawn, diligent, keen, and resolute."

"What do you think, Ānanda? Is the eye permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But if it's impermanent, suffering, and perishable, is it fit to be regarded thus: 'This is mine, I am this, this is my self'?"

"No, sir."

"Are sights ... eye consciousness ... eye contact ...

The pleasant, painful, or neutral feeling that arises conditioned by eye contact: is that permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But if it's impermanent, suffering, and perishable, is it fit to be regarded thus: 'This is mine, I am this, this is my self'?"

"No, sir." ...

"Is the ear ... nose ... tongue ... body ... mind ...

The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But if it's impermanent, suffering, and perishable, is it fit to be regarded thus: 'This is mine, I am this, this is my self'?"

"No, sir."

They grow disillusioned with the ear ... nose ... tongue ... body ... mind ... painful, pleasant, or neutral feeling that arises conditioned by mind contact.

Being disillusioned, desire fades away. When desire fades away they're freed. When they're freed, they know they're freed.

They understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'"

SN 35.87 With Channa Channasutta

At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels' feeding ground.

Now at that time the venerables Sāriputta, Mahācunda, and Channa were staying on the Vulture's Peak Mountain. Now at that time Venerable Channa was sick, suffering, gravely ill.

Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Mahācunda and said to him, "Come, Reverend Cunda, let's go to see Venerable Channa and ask about his illness."

"Yes, reverend," replied Mahācunda.

And then Sāriputta and Mahācunda went to see Channa and sat down on the seats spread out. Sāriputta said to Channa: "I hope you're keeping well, Reverend Channa; I hope you're all right. I hope that your pain is fading, not growing, that its fading is evident, not its growing."

"Reverend Sāriputta, I'm not keeping well, I'm not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading. The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point. The pain in my head is so severe, it feels like a strong man tightening a tough leather strap around my head. The winds slicing my belly are so severe, like a deft butcher or their apprentice were slicing open a cows's belly with a sharp meat cleaver. The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals. I'm not keeping well, I'm not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.

Reverend Sāriputta, I will take my life. I don't wish to live."

"Please don't take your life! Venerable Channa, keep going! We want you to keep going.

If you don't have any suitable food, we'll find it for you. If you don't have suitable medicine, we'll find it for you. If you don't have a capable carer, we'll find one for you.

Please don't take your life! Venerable Channa, keep going! We want you to keep going."

"Reverend Sāriputta, it's not that I don't have suitable food; I do have suitable food. It's not that I don't have suitable medicine; I do have suitable medicine. It's not that I don't have a capable carer; I do have a capable carer.

Moreover, for a long time now I have served the Teacher with love, not without love. For it is proper for a disciple to serve the Teacher with love, not without love. You should remember this: 'The mendicant Channa will take his life blamelessly.'"

"I'd like to ask Venerable Channa about a certain point, if you'd take the time to answer."

"Ask, Reverend Sāriputta. When I've heard it I'll know."

"Reverend Channa, do you regard the eye, eye consciousness, and things knowable by eye consciousness in this way: 'This is mine, I am this, this is my self'?

Do you regard the ear ... nose ... tongue ... body ... mind, mind consciousness, and things knowable by mind consciousness in this way: 'This is mine, I am this, this is my self'?"

"Reverend Sāriputta, I regard the eye, eye consciousness, and things knowable by eye consciousness in this way: 'This is not mine, I am not this, this is not my self.'

I regard the ear ... nose ... tongue ... body ... mind, mind consciousness, and things knowable by mind consciousness in this way: 'This is not mine, I am not this, this is not my self'."

"Reverend Channa, what have you seen, what have you directly known in these things that you regard them in this way: 'This is not mine, I am not this, this is not my self'?"

"Reverend Sāriputta, after seeing cessation, after directly knowing cessation in these things I regard them in this way: 'This is not mine, I am not this, this is not my self'."

When he said this, Venerable Mahācunda said to Venerable Channa, "So, Reverend Channa, you should regularly apply your mind well to this instruction of the Buddha:

'For the dependent there is agitation. For the independent there's no agitation. When there's no agitation there is tranquility. When there's tranquility there's no inclination. When there's no inclination, there's no coming and going. When there's no coming and going, there's no passing away and reappearing. When there's no passing away and reappearing, there's no this world or world beyond or between the two. Just this is the end of suffering.'"

And when the venerables Sāriputta and Mahācunda had given Venerable Channa this advice they got up from their seat and left. Not long after those venerables had left, Venerable Channa took his life.

Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him, "Sir, Venerable Channa has taken his life. Where has he been reborn in his next life?"

"Sāriputta, didn't the mendicant Channa declare his blamelessness to you personally?"

"Sir, there is a Vajjian village named Pubbajira. There Channa had families who were friendly, intimate, and hospitable."

"The mendicant Channa did indeed have such families, Sāriputta. But this is not enough for me to call someone 'blameworthy'. When someone lays down this body and takes up another body, I call them 'blameworthy'. But the mendicant Channa did no such thing.

You should remember this: 'The mendicant Channa take his life blamelessly.'"

SN 35.88 With Puṇṇa Puṇṇasutta

And then Venerable Puṇṇa went up to the Buddha, bowed, sat down to one side, and said to him:

"Sir, may the Buddha please teach me Dhamma in brief. When I've heard it, I'll live alone, withdrawn, diligent, keen, and resolute."

"Puṇṇa, there are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, this gives rise to relishing. Relishing is the origin of suffering, I say.

There are sounds ... smells ... tastes ... touches ... There are ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, this gives rise to relishing. Relishing is the origin of suffering, I say.

Puṇṇa, now that I've given you this brief advice, what country will you live in?"

"Sir, there's a country called Sunāparanta; I will live there."

"The people of Sunāparanta are wild and rough, Puṇṇa. If they abuse and insult you, what will you think of them?"

"If they abuse and insult me, I will think: 'These people of Sunāparanta are gracious, truly gracious, since they don't hit me with their fists.' That's what I'll think, Blessed One. That's what I'll think, Holy One."

"But if they do hit you with their fists, what will you think of them then?"

"If they hit me with their fists, I'll think: 'These people of Sunāparanta are gracious, truly gracious, since they don't throw stones at me.' That's what I'll think, Blessed One. That's what I'll think, Holy One."

"But if they do throw stones at you, what will you think of them then?"

"If they throw stones at me, I'll think: 'These people of Sunāparanta are gracious, truly gracious, since they don't beat me with a club.' That's what I'll think, Blessed One. That's what I'll think, Holy One."

"But if they do beat you with a club, what will you think of them then?"

"If they beat me with a club, I'll think: 'These people of Sunāparanta are gracious, truly gracious, since they don't stab me with a knife.' That's what I'll think, Blessed One. That's what I'll think, Holy One."

"But if they do stab you with a knife, what will you think of them then?"

"If they stab me with a knife, I'll think: 'These people of Sunāparanta are gracious, truly gracious, since they don't take my life with a sharp knife.' That's what I'll think, Blessed One. That's what I'll think, Holy One."

"But if they do take your life with a sharp knife, what will you think of them then?"

"If they take my life with a sharp knife, I'll think: 'There are disciples of the Buddha who looked for something to take their life because they were horrified, repelled, and disgusted with the body and with life. And I have found this without looking!' That's what I'll think, Blessed One. That's what I'll think, Holy One."

"Good, good Puṇṇa! Having such self-control and peacefulness, you will be quite capable of living in Sunāparanta. Now, Puṇṇa, go at your convenience."

And then Puṇṇa welcomed and agreed with the Buddha's words. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he set his lodgings in order and, taking his bowl and robe, set out for Sunāparanta.

Traveling stage by stage, he arrived at Sunāparanta, and stayed there. Within that rainy season he confirmed around five hundred male and five hundred female lay followers. And within that same rainy season he realized the three knowledges. And within that same rainy season he became completely extinguished.

Then several mendicants went up to the Buddha ... and asked him, "Sir, the gentleman named Puṇṇa, who was advised in brief by the Buddha, has passed away. Where has he been reborn in his next life?"

"Mendicants, Puṇṇa was astute. He practiced in line with the teachings, and did not trouble me about the teachings. Puṇṇa has become completely quenched."

SN 35.89 With Bāhiya Bāhiyasutta

Then Venerable Bāhiya went up to the Buddha, bowed, sat down to one side, and said to him:

"Sir, may the Buddha please teach me Dhamma in brief. When I've heard it, I'll live alone, withdrawn, diligent, keen, and resolute."

"What do you think, Bāhiya? Is the eye permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But if it's impermanent, suffering, and perishable, is it fit to be regarded thus: 'This is mine, I am this, this is my self'?"

"No, sir."

"Are sights ... eye consciousness ... eye contact ...

The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But if it's impermanent, suffering, and perishable, is it fit to be regarded thus: 'This is mine, I am this, this is my self'?"

"No, sir."

They grow disillusioned with the ear ... nose ... tongue ... body ... mind ... painful, pleasant, or neutral feeling that arises conditioned by mind contact.

Being disillusioned, desire fades away. When desire fades away they're freed. When they're freed, they know they're freed.

They understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'"

And then Venerable Bāhiya approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

Then Bāhiya, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

He understood: "Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place." And Venerable Bāhiya became one of the perfected.

SN 35.90 Turbulence (1st) Paṭhamaejāsutta

"Mendicants, turbulence is a disease, a boil, a dart. That's why the Realized One lives unperturbed, with dart drawn out.

Now, a mendicant might wish: 'May I live unperturbed, with dart drawn out.'

Let them not conceive anything to be the ear ... nose ... tongue ... body ... mind ... ideas ... mind consciousness ... mind contact ... Let them not conceive anything to be the pleasant, painful, or neutral feeling that arises conditioned by mind contact. Let them not conceive it in that, let them not conceive it as that, and let them not conceive that 'that is mine.'

Let them not conceive anything to be all, let them not conceive it in all, let them not conceive it as all, let them not conceive that 'all is mine'.

Not conceiving, they don't grasp at anything in the world. Not grasping, they're not anxious. Not being anxious, they personally become extinguished.

They understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'"

SN 35.91 Turbulence (2nd) Dutiyaejāsutta

"Mendicants, turbulence is a disease, a boil, a dart. That's why the Realized One lives unperturbed, with dart drawn out.

Now, a mendicant might wish: 'May I live unperturbed, with dart drawn out.'

So let them not conceive anything to be the eye, let them not conceive it in the eye, let them not conceive it as the eye, let them not conceive that 'the eye is mine.' Let them not conceive sights ... eye consciousness ... eye contact ... Let them not conceive anything to be the pleasant, painful, or neutral feeling that arises conditioned by eye contact. Let them not conceive it in that, let them not conceive it as that, and let them not conceive that 'that is mine.' For whatever you conceive it to be, whatever you conceive it in, whatever you conceive it as, and whatever you conceive to be 'mine': that becomes something else. The world is attached to being, taking pleasure only in being, yet it becomes something else.

Let them not conceive anything to be the ear ... nose ... tongue ... body ...

Let them not conceive anything to be the mind ... mind consciousness ... mind contact ... Let them not conceive anything to be the pleasant, painful, or neutral feeling that arises conditioned by mind contact. Let them not conceive it in that, let them not conceive it as that, and let them not conceive that 'that is mine.' For whatever you conceive it to be, whatever you conceive it in, whatever you conceive it as, and whatever you conceive to be 'mine': that becomes something else. The world is attached to being, taking pleasure only in being, yet it becomes something else.

Not conceiving, they don't grasp at anything in the world. Not grasping, they're not anxious. Not being anxious, they personally become extinguished.

They understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'"

SN 35.92 A Duality (1st) Paṭhamadvayasutta

"Mendicants, I will teach you a duality. Listen ...

And what is a duality? It's just the eye and sights, the ear and sounds, the nose and smells, the tongue and tastes, the body and touches, and the mind and ideas. This is called a duality.

Mendicants, suppose someone was to say: 'I'll reject this duality and describe another duality.' They'd have no grounds for that, they'd be stumped by questions, and, in addition, they'd get frustrated. Why is that? Because they're out of their element."

SN 35.93 A Duality (2nd) Dutiyadvayasutta

"Mendicants, consciousness exists dependent on a duality. And what is that duality?

Eye consciousness arises dependent on the eye and sights. The eye is impermanent, decaying, and perishing. Sights are impermanent, decaying, and perishing. So this duality is tottering and toppling; it's impermanent, decaying, and perishing. Eye consciousness is impermanent, decaying, and perishing. And the causes and reasons that give rise to eye consciousness are also impermanent, decaying, and perishing. But since eye consciousness has arisen dependent on conditions that are impermanent, how could it be permanent?

The meeting, coming together, and joining together of these three things is called eye contact. Eye contact is also impermanent, decaying, and perishing. And the causes and reasons that give rise to eye contact are also impermanent, decaying, and perishing. But since eye contact has arisen dependent on conditions that are impermanent, how could it be permanent?

Contacted one feels; contacted one intends; contacted one perceives. So these things too are tottering and toppling; they're impermanent, decaying, and perishing.

Ear consciousness ... Nose consciousness ... Tongue consciousness ... Body consciousness ...

Mind consciousness arises dependent on the mind and ideas. The mind is impermanent, decaying, and perishing. Ideas are impermanent, decaying, and perishing. So this duality is tottering and toppling; it's impermanent, decaying, and perishing. Mind consciousness is impermanent, decaying, and perishing. And the causes and reasons that give rise to mind consciousness are also impermanent, decaying, and perishing. But since mind consciousness has arisen dependent on conditions that are impermanent, how could it be permanent?

The meeting, coming together, and joining together of these three things is called mind contact. Mind contact is also impermanent, decaying, and perishing. And the causes and reasons that give rise to mind contact are also impermanent, decaying, and perishing. But since mind contact has arisen dependent on conditions that are impermanent, how could it be permanent?

Contacted one feels; contacted one intends; contacted one perceives. So these things too are tottering and toppling; they're impermanent, decaying, and perishing.

This is how consciousness exists dependent on a duality."

The Chapter on the Sixes

SN 35.94 Untamed, Unguarded Adantaaguttasutta

At Sāvatthī.

"Mendicants, these six fields of contact bring suffering when they're untamed, unguarded, unprotected, and unrestrained. What six?

The field of eye contact brings suffering when it's untamed, unguarded, unprotected, and unrestrained.

The field of ear contact ... nose contact ... tongue contact ... body contact ...

The field of mind contact brings suffering when it's untamed, unguarded, unprotected, and unrestrained.

These six fields of contact bring suffering when they're untamed, unguarded, unprotected, and unrestrained.

These six fields of contact bring happiness when they're well tamed, well guarded, well protected, and well restrained. What six?

The field of eye contact brings happiness when it's well tamed, well guarded, well protected, and well restrained.

The field of ear contact ... nose contact ... tongue contact ... body contact ...

The field of mind contact brings happiness when it's well tamed, well guarded, well protected, and well restrained.

These six fields of contact bring happiness when they're well tamed, well guarded, well protected, and well restrained."

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

"Mendicants, it's just the six fields of contact
that lead the unrestrained to suffering.
Those who understand how to restrain them
live with faith as partner, not festering.
When you've seen pleasant sights
and unpleasant ones, too,
get rid of all manner of desire for the pleasant,
without hating what you don't like.
When you've heard sounds both liked and disliked,
don't fall under the thrall of sounds you like,
get rid of hate for the unliked,
and don't hurt your mind
－ by thinking of what you don't like.
When you've smelled a pleasant, fragrant scent,
and one that's foul and unpleasant,
get rid of repulsion for the unpleasant,
while not yielding to desire for the pleasant.
When you've enjoyed a sweet, delicious taste,
and sometimes those that are bitter,
don't be attached to enjoying sweet tastes,
and don't despise the bitter.
Don't be intoxicated by a pleasant touch,
and don't tremble at a painful touch.
Look with equanimity at the duality
－ of pleasant and painful contacts,
without favoring or opposing anything.
People generally let their perceptions proliferate;
perceiving and proliferating, they are attracted.
When you've expelled all thoughts of domestic life,
wander intent on renunciation.
When the mind is well developed like this
－ regarding the six,
it doesn't waver at contacts at all.
Mendicants, those who have mastered greed and hate
go beyond birth and death."

SN 35.95 Māluṅkyaputta Mālukyaputtasutta

Then Venerable Māluṅkyaputta went up to the Buddha ... and asked him, "Sir, may the Buddha please teach me Dhamma in brief. When I've heard it, I'll live alone, withdrawn, diligent, keen, and resolute."

"Well now, Māluṅkyaputta, what are we to say to the young monks, when even an old man like you, elderly and senior, advanced in years, having reached the final stage of life, asks for brief advice?"

"Sir, even though I'm an old man, elderly and senior, may the Buddha please teach me Dhamma in brief! May the Holy one please teach me in brief! Hopefully I can understand the meaning of what the Buddha says. Hopefully I can be an heir of the Buddha's teaching!"

"What do you think, Māluṅkyaputta? Do you have any desire or greed or fondness for sights known by the eye that you haven't seen, you've never seen before, you don't see, and you don't think would be seen?"

"No, sir."

"Do you have any desire or greed or affection for sounds known by the ear ...

smells known by the nose ...

tastes known by the tongue ...

touches known by the body ...

ideas known by the mind that you haven't known, you've never known before, you don't know, and you don't think would be known?"

"No, sir."

"In that case, when it comes to things that are able to be seen, heard, thought, and known: in the seen will be merely the seen; in the heard will be merely the heard; in the thought will be merely the thought; in the known will be merely the known. When this is the case, you won't be 'by that'. When you're not 'by that', you won't be 'in that'. When you're not 'in that', you won't be in this world or the world beyond or in between the two. Just this is the end of suffering."

"This is how I understand the detailed meaning of the Buddha's brief statement:

'When you see a sight, mindfulness is lost
as you focus on a pleasant feature.
Experiencing it with a mind full of desire,
you keep clinging to it.
Many feelings grow
arising from sights.
The mind is damaged
by covetousness and cruelty.
Heaping up suffering like this,
you're said to be far from extinguishment.
When you hear a sound, mindfulness is lost
as you focus on a pleasant feature.
Experiencing it with a mind full of desire,
you keep clinging to it.
Many feelings grow
arising from sounds.
The mind is damaged
by covetousness and cruelty.
Heaping up suffering like this,
you're said to be far from extinguishment.
When you smell an odor, mindfulness is lost
as you focus on a pleasant feature.
Experiencing it with a mind full of desire,
you keep clinging to it.
Many feelings grow
arising from smells.
The mind is damaged
by covetousness and cruelty.
Heaping up suffering like this,
you're said to be far from extinguishment.
When you enjoy a taste, mindfulness is lost
as you focus on a pleasant feature.
Experiencing it with a mind full of desire,
you keep clinging to it.
Many feelings grow
arising from tastes.
The mind is damaged
by covetousness and cruelty.
Heaping up suffering like this,
you're said to be far from extinguishment.
When you sense a touch, mindfulness is lost
as you focus on a pleasant feature.
Experiencing it with a mind full of desire,
you keep clinging to it.
Many feelings grow
arising from touches.
The mind is damaged
by covetousness and cruelty.
Heaping up suffering like this,
you're said to be far from extinguishment.
When you know an idea, mindfulness is lost
as you focus on a pleasant feature.
Experiencing it with a mind full of desire,
you keep clinging to it.
Many feelings grow
arising from ideas.
The mind is damaged
by covetousness and cruelty.
Heaping up suffering like this,
you're said to be far from extinguishment.
There's no desire for sights
when you see a sight with mindfulness.
Experiencing it with a mind free of desire,
you don't keep clinging to it.
Even as you see a sight
and get familiar with how it feels,
you wear away, you don't heap up:
that's how to live mindfully.
Eroding suffering like this,
you're said to be in the presence of extinguishment.
There's no desire for sounds
when you hear a sound with mindfulness.
Experiencing it with a mind free of desire,
you don't keep clinging to it.
Even as you hear a sound
and get familiar with how it feels,
you wear away, you don't heap up:
that's how to live mindfully.
Eroding suffering like this,
you're said to be in the presence of extinguishment.
There's no desire for odors
when you smell an odor with mindfulness.
Experiencing it with a mind free of desire,
you don't keep clinging to it.
Even as you smell an odor
and get familiar with how it feels,
you wear away, you don't heap up:
that's how to live mindfully.
Eroding suffering like this,
you're said to be in the presence of extinguishment.
There's no desire for tastes
when you enjoy a taste with mindfulness.
Experiencing it with a mind free of desire,
you don't keep clinging to it.
Even as you savor a taste
and get familiar with how it feels,
you wear away, you don't heap up:
that's how to live mindfully.
Eroding suffering like this,
you're said to be in the presence of extinguishment.
There's no desire for touches
when you sense a touch with mindfulness.
Experiencing it with a mind free of desire,
you don't keep clinging to it.
Even as you sense a touch
and get familiar with how it feels,
you wear away, you don't heap up:
that's how to live mindfully.
Eroding suffering like this,
you're said to be in the presence of extinguishment.
There's no desire for ideas
when you know an idea with mindfulness.
Experiencing it with a mind free of desire,
you don't keep clinging to it.
Even as you know an idea
and get familiar with how it feels,
you wear away, you don't heap up:
that's how to live mindfully.
Eroding suffering like this,
you're said to be in the presence of extinguishment.'

That's how I understand the detailed meaning of the Buddha's brief statement."

"Good, good, Māluṅkyaputta! It's good that you understand the detailed meaning of what I've said in brief like this." And he repeated the verses in full.

"This is how to understand the detailed meaning of what I said in brief."

And then Venerable Māluṅkyaputta approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Then Māluṅkyaputta, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

He understood: "Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place." And Venerable Māluṅkyaputta became one of the perfected.

SN 35.96 Liable to Decline Parihānadhammasutta

"Mendicants, I will teach you who is liable to decline, who is not liable to decline, and the six fields of mastery. Listen ...

And how is someone liable to decline? When a mendicant sees a sight with the eye, bad, unskillful phenomena arise: memories and thoughts prone to fetters. Suppose that mendicant tolerates them and doesn't give them up, get rid of them, eliminate them, and obliterate them. They should understand: 'My skillful qualities are declining. For this is what the Buddha calls decline.'

Furthermore, when a mendicant hears a sound ... smells an odor ... tastes a flavor ... feels a touch ... knows an idea with the mind, bad, unskillful phenomena arise: memories and thoughts prone to fetters. If that mendicant tolerates them and doesn't give them up, get rid of them, eliminate them, and obliterate them, they should understand: 'My skillful qualities are declining. For this is what the Buddha calls decline.' That's how someone is liable to decline.

And how is someone not liable to decline? When a mendicant sees a sight with the eye, bad, unskillful phenomena arise: memories and thoughts prone to fetters. Suppose that mendicant doesn't tolerate them but gives them up, gets rid of them, eliminates them, and obliterates them. They should understand: 'My skillful qualities are not declining. For this is what the Buddha calls non-decline.'

Furthermore, when a mendicant hears a sound ... smells an odor ... tastes a flavor ... feels a touch ... knows an idea with the mind, bad, unskillful phenomena arise: memories and thoughts prone to fetters. Suppose that mendicant doesn't tolerate them but gives them up, gets rid of them, eliminates them, and obliterates them. They should understand: 'My skillful qualities are not declining. For this is what the Buddha calls non-decline.' That's how someone is not liable to decline.

And what are the six fields of mastery? When a mendicant sees a sight with the eye, bad, unskillful phenomena don't arise: memories and thoughts prone to fetters. They should understand: 'This sense field has been mastered. For this is what the Buddha calls a field of mastery.' ... Furthermore, when a mendicant knows an idea with the mind, bad, unskillful phenomena don't arise: memories and thoughts prone to fetters. They should understand: 'This sense field has been mastered. For this is what the Buddha calls a field of mastery.' These are the six fields of mastery."

SN 35.97 One Who Lives Negligently Pamādavihārīsutta

"Mendicants, I will teach you who lives negligently and who lives diligently. Listen ...

And how does someone live negligently?

When you live with the eye faculty unrestrained, your mind becomes polluted when it comes to sights known by the eye. When the mind is polluted, there's no joy. When there's no joy, there's no rapture. When there's no rapture, there's no tranquility. When there's no tranquility, there's suffering. When one is suffering, the mind does not become immersed in samādhi. When the mind is not immersed in samādhi, principles do not become clear. Because principles have not become clear, you're considered to live negligently.

When you live with the ear ... nose ... tongue ... body ... mind faculty unrestrained, your mind becomes polluted when it comes to ideas known by the mind. When the mind is polluted, there's no joy. When there's no joy, there's no rapture. When there's no rapture, there's no tranquility. When there's no tranquility, there's suffering. When one is suffering, the mind does not become immersed in samādhi. When the mind is not immersed in samādhi, principles do not become clear. Because principles have not become clear, you're considered to live negligently.

That's how someone lives negligently.

And how does someone live diligently?

When you live with the eye faculty restrained, your mind doesn't become polluted when it comes to sights known by the eye. When the mind isn't polluted, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. When the mind is immersed in samādhi, principles become clear. Because principles have become clear, you're considered to live diligently.

When you live with the ear ... nose ... tongue ... body ... mind faculty restrained, your mind doesn't become polluted when it comes to ideas known by the mind. When the mind isn't polluted, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. When the mind is immersed in samādhi, principles become clear. Because principles have become clear, you're considered to live diligently.

That's how someone lives diligently."

SN 35.98 Restraint Saṁvarasutta

"Mendicants, I will teach you who is restrained and who is unrestrained. Listen ...

And how is someone unrestrained?

There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, they should understand: 'My skillful qualities are declining. For this is what the Buddha calls decline.'

There are sounds ... smells ... tastes ... touches ... ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, they should understand: 'My skillful qualities are declining. For this is what the Buddha calls decline.'

This is how someone is unrestrained.

And how is someone restrained?

There are sounds ... smells ... tastes ... touches ... ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn't approve, welcome, and keep clinging to them, they should understand: 'My skillful qualities are not declining. For this is what the Buddha calls non-decline.'

This is how someone is restrained."

SN 35.99 Immersion Samādhisutta

"Mendicants, develop immersion. A mendicant who has immersion truly understands. What do they truly understand?

They truly understand that the eye is impermanent. They truly understand that sights ... eye consciousness ... eye contact ... the pleasant, painful, or neutral feeling that arises conditioned by eye contact is impermanent. ...

They truly understand that the mind is impermanent. They truly understand that ideas ... mind consciousness ... mind contact ... the pleasant, painful, or neutral feeling that arises conditioned by mind contact is impermanent.

Mendicants, develop immersion. A mendicant who has immersion truly understands."

SN 35.100 Retreat Paṭisallānasutta

"Mendicants, meditate in retreat. A mendicant in retreat truly understands. What do they truly understand?

Mendicants, meditate in retreat. A mendicant in retreat truly understands."

SN 35.101 It's Not Yours (1st) Paṭhamanatumhākasutta

"Mendicants, give up what's not yours. Giving it up will be for your welfare and happiness. And what isn't yours?

The eye isn't yours: give it up. Giving it up will be for your welfare and happiness. Sights ... Eye consciousness ... Eye contact ... The pleasant, painful, or neutral feeling that arises conditioned by eye contact isn't yours: give it up. Giving it up will be for your welfare and happiness.

The ear ... nose ... tongue ... body ...

The mind isn't yours: give it up. Giving it up will be for your welfare and happiness. Ideas ... Mind consciousness ... Mind contact ... The pleasant, painful, or neutral feeling that arises conditioned by mind contact isn't yours: give it up. Giving it up will be for your welfare and happiness.

Suppose a person was to carry off the grass, sticks, branches, and leaves in this Jeta's Grove, or burn them, or do what they want with them. Would you think: 'This person is carrying us off, burning us, or doing what they want with us'?"

"No, sir. Why is that? Because to us that's neither self nor belonging to self."

"In the same way, the eye isn't yours: give it up. Giving it up will be for your welfare and happiness. ...

The pleasant, painful, or neutral feeling that arises conditioned by mind contact isn't yours: give it up. Giving it up will be for your welfare and happiness."

SN 35.102 It's Not Yours (2nd) Dutiyanatumhākasutta

"Mendicants, give up what's not yours. Giving it up will be for your welfare and happiness. And what isn't yours?

The eye isn't yours: give it up. Giving it up will be for your welfare and happiness. Sights ... Eye consciousness ... Eye contact ...

The pleasant, painful, or neutral feeling that arises conditioned by mind contact isn't yours: give it up. Giving it up will be for your welfare and happiness.

Give up what's not yours. Giving it up will be for your welfare and happiness."

SN 35.103 About Uddaka Udakasutta

"Mendicants, Uddaka son of Rāma, used to say:

'Herewith! Absolutely the knowledge master!
Herewith! Absolutely the conqueror of all!
Herewith! Absolutely the undug
boil's root is dug out!'

Even though Uddaka son of Rāma was no knowledge master, he said 'I'm a knowledge master.' Though he was no conqueror of all, he said 'I'm conqueror of all.' And though the boil's root was not dug out, he said 'I've dug out the boil's root.'

Here's how a mendicant would rightly say:

'Herewith! Absolutely the knowledge master!
Herewith! Absolutely the conqueror of all!
Herewith! Absolutely the undug
boil's root is dug out!'

And how is someone a knowledge master? It's when a mendicant truly understands the six fields of contact's origin, ending, gratification, drawback, and escape. That's how a mendicant is a knowledge master.

And how is a mendicant a conqueror of all? It's when a mendicant comes to be freed by not grasping after truly understanding the six fields of contact's origin, ending, gratification, drawback, and escape. That's how a mendicant is a conqueror of all.

And how has a mendicant dug out the undug boil's root? 'Boil' is a term for this body made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. 'Boil's root' is a term for craving. It's when a mendicant has given up craving, cut it off at the root, made it like a palm stump, obliterated it, so it's unable to arise in the future. That's how a mendicant has dug out the undug boil's root.

Uddaka son of Rāma used to say:

'Herewith! Absolutely the knowledge master!
Herewith! Absolutely the conqueror of all!
Herewith! Absolutely the undug
boil's root is dug out!'

But that's how a mendicant would rightly say:

'Herewith! Absolutely the knowledge master!
Herewith! Absolutely the conqueror of all!
Herewith! Absolutely the undug
boil's root is dug out!'"

the third fifty

The Chapter on Sanctuary

SN 35.104 Sanctuary from the Yoke Yogakkhemisutta

At Sāvatthī.

"Mendicants, I will teach you an exposition of the teaching, an explanation of one who has found sanctuary from the yoke. Listen ...

And what is an exposition of the teaching, an explanation of one who has found sanctuary from the yoke?

There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. The Realized One has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. He teaches yoking oneself to meditation for giving them up. That's why the Realized One is called one who has found sanctuary from the yoke. ...

There are ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. The Realized One has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. He teaches yoking oneself to meditation for giving them up. That's why the Realized One is called one who has found sanctuary from the yoke.

This is an exposition of the teaching, an explanation of one who has found sanctuary from the yoke."

SN 35.105 Because of Grasping Upādāyasutta

"Mendicants, when what exists, because of grasping what, do pleasure and pain arise in oneself?"

"Our teachings are rooted in the Buddha. ..."

"Mendicants, when there's an eye, because of grasping the eye, pleasure and pain arise in oneself. ... When there's a mind, because of grasping the mind, pleasure and pain arise in oneself.

What do you think, mendicants? Is the eye permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But by not grasping what's impermanent, suffering, and perishable, would pleasure and pain arise in oneself?"

"No, sir." ...

"Is the ear ... nose ... tongue ... body ... mind permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But by not grasping what's impermanent, suffering, and perishable, would pleasure and pain arise in oneself?"

"No, sir."

They understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'"

SN 35.106 The Origin of Suffering Dukkhasamudayasutta

"Mendicants, I will teach you the origin and ending of suffering. Listen ...

And what, mendicants, is the origin of suffering? Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. This is the origin of suffering ...

Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. This is the origin of suffering.

And what is the ending of suffering? Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. When that craving fades away and ceases with nothing left over, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases. This is the ending of suffering. ...

Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. When that craving fades away and ceases with nothing left over, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases. This is the ending of suffering."

SN 35.107 The Origin of the World Lokasamudayasutta

"Mendicants, I will teach you the origin and ending of the world. Listen ...

And what, mendicants, is the origin of the world? Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. This is the origin of the world. ...

Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. This is the origin of the world.

And what is the ending of the world? Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. When that craving fades away and ceases with nothing left over, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases. This is the ending of the world. ...

SN 35.108 I'm Better Seyyohamasmisutta

"Mendicants, when what exists, because of grasping what and insisting on what, do people think 'I'm better' or 'I'm equal' or 'I'm worse'?"

"Our teachings are rooted in the Buddha. ..."

"When there's an eye, because of grasping the eye and insisting on the eye, people think 'I'm better' or 'I'm equal' or 'I'm worse'. ...

When there's a mind, because of grasping the mind and insisting on the mind, people think 'I'm better' or 'I'm equal' or 'I'm worse'.

What do you think, mendicants? Is the eye permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But by not grasping what's impermanent, suffering, and perishable, would people think 'I'm better' or 'I'm equal' or 'I'm worse'?"

"No, sir." ...

"Is the mind permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But by not grasping what's impermanent, suffering, and perishable, would people think 'I'm better' or 'I'm equal' or 'I'm worse'?"

"No, sir."

They understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'"

SN 35.109 Things Prone to Being Fettered Saṁyojaniyasutta

"Mendicants, I will teach you the things that are prone to being fettered, and the fetter. Listen ...

What are the things that are prone to being fettered? And what is the fetter? The eye is something that's prone to being fettered. The desire and greed for it is the fetter.

The ear ... nose ... tongue ... body ... mind is something that's prone to being fettered. The desire and greed for it is the fetter. These are called the things that are prone to being fettered, and this is the fetter."

SN 35.110 Things Prone to Fuel Grasping Upādāniyasutta

"Mendicants, I will teach you the things that fuel grasping, and the grasping. Listen ...

What are the things that fuel grasping? And what is the grasping? The eye is something that's prone to fuel grasping. The desire and greed for it is the grasping.

The ear ... nose ... tongue ... body ... mind is something that's prone to fuel grasping. The desire and greed for it is the grasping. These are called the things that fuel grasping, and this is the grasping."

SN 35.111 Complete Understanding of the Interior Ajjhattikāyatanaparijānanasutta

"Mendicants, without directly knowing and completely understanding the eye, without dispassion for it and giving it up, you can't end suffering.

Without directly knowing and completely understanding the ear ... nose ... tongue ... body ... mind, without dispassion for it and giving it up, you can't end suffering.

By directly knowing and completely understanding the eye, having dispassion for it and giving it up, you can end suffering.

By directly knowing and completely understanding the ear ... nose ... tongue ... body ... mind, having dispassion for it and giving it up, you can end suffering."

SN 35.112 Complete Understanding of the Exterior Bāhirāyatanaparijānanasutta

"Mendicants, without directly knowing and completely understanding sights ... sounds ... smells ... tastes ... touches ... ideas, without dispassion for them and giving them up, you can't end suffering.

By directly knowing and completely understanding sights ... sounds ... smells ... tastes ... touches ... ideas, having dispassion for them and giving them up, you can end suffering."

SN 35.113 Listening In Upassutisutta

At one time the Buddha was staying at Ñātika in the brick house. Then while the Buddha was in private retreat he spoke this exposition of the teaching:

"Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.

Ear ... nose ... tongue ... body ...

Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. When that craving fades away and ceases with nothing left over, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.

Ear ... nose ... tongue ... body ...

Now at that time a certain monk was standing listening in on the Buddha. The Buddha saw him and said, "Monk, did you hear that exposition of the teaching?"

"Yes, sir."

"Learn that exposition of the teaching, memorize it, and remember it. That exposition of the teaching is beneficial and relates to the fundamentals of the spiritual life."

The Chapter on the World and the Kinds of Sensual Stimulation

SN 35.114 Māra's Snare (1st) Paṭhamamārapāsasutta

"Mendicants, there are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, they're called a mendicant trapped in Māra's lair, fallen under Māra's sway, and caught in Māra's snare. They're bound by Māra's bonds, and the Wicked One can do with them what he wants.

There are sounds ... smells ... tastes ... touches ...

There are ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keep clinging to them, they're called a mendicant trapped in Māra's lair, fallen under Māra's sway, and caught in Māra's snare. They're bound by Māra, and the Wicked One can do with them what he wants.

There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn't approve, welcome, and keep clinging to them, they're called a mendicant not trapped in Māra's lair, not fallen under Māra's sway, and released from Māra's snare. They're free from Māra's bonds, and the Wicked One cannot do with them what he wants.

There are sounds ... smells ... tastes ... touches ...

There are ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn't approve, welcome, and keep clinging to them, they're called a mendicant not trapped in Māra's lair, not fallen under Māra's sway, and released from Māra's snare. They're free from Māra's bonds, and the Wicked One cannot do with them what he wants."

SN 35.115 Māra's Snare (2nd) Dutiyamārapāsasutta

"Mendicants, there are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, they're called a mendicant who is bound in sights known by the eye. They're trapped in Māra's lair, fallen under Māra's sway, and caught in Māra's snare. They're bound by Māra's bonds, and the Wicked One can do with them what he wants.

There are sounds ... smells ... tastes ... touches ... ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, they're called a mendicant who is bound in ideas known by the mind. They're trapped in Māra's lair, fallen under Māra's sway, and caught in Māra's snare. They're bound by Māra's bonds, and the Wicked One can do with them what he wants.

There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn't approve, welcome, and keep clinging to them, they're called a mendicant who is freed from sights known by the eye. They're not trapped in Māra's lair, not fallen under Māra's sway, and released from Māra's snare. They're free from Māra's bonds, and the Wicked One cannot do with them what he wants.

There are sounds ... smells ... tastes ... touches ... ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn't approve, welcome, and keep clinging to them, they're called a mendicant who is freed from ideas known by the mind. They're not trapped in Māra's lair, not fallen under Māra's sway, and released from Māra's snare. They're free from Māra's bonds, and the Wicked One cannot do with them what he wants."

SN 35.116 Traveling to the End of the World Lokantagamanasutta

"Mendicants, I say it's not possible to know or see or reach the end of the world by traveling. But I also say there's no making an end of suffering without reaching the end of the world."

When he had spoken, the Blessed One got up from his seat and entered his dwelling.

Soon after the Buddha left, those mendicants considered, "The Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail. ... Who can explain in detail the meaning of this brief summary recital given by the Buddha?"

Then those mendicants thought, "This Venerable Ānanda is praised by the Buddha and esteemed by his sensible spiritual companions. He is capable of explaining in detail the meaning of this brief summary recital given by the Buddha. Let's go to him, and ask him about this matter."

Then those mendicants went to Ānanda and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said, "May Venerable Ānanda please explain this."

"Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he'd come across a large tree standing with heartwood. But he'd pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves.

Such is the consequence for the venerables. Though you were face to face with the Buddha, you overlooked him, imagining that you should ask me about this matter. For he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of freedom from death, the lord of truth, the Realized One. That was the time to approach the Buddha and ask about this matter. You should have remembered it in line with the Buddha's answer."

"Certainly he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of freedom from death, the lord of truth, the Realized One. That was the time to approach the Buddha and ask about this matter. We should have remembered it in line with the Buddha's answer.

Still, Venerable Ānanda is praised by the Buddha and esteemed by his sensible spiritual companions. You are capable of explaining in detail the meaning of this brief summary recital given by the Buddha. Please explain this, if it's no trouble."

"Then listen and apply your mind well, I will speak."

"Yes, reverend," they replied. Ānanda said this:

"Reverends, the Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail:

'Mendicants, I say it's not possible to know or see or reach the end of the world by traveling. But I also say there's no making an end of suffering without reaching the end of the world.'

This is how I understand the detailed meaning of this summary recital.

Whatever in the world through which you perceive the world and conceive the world is called the world in the training of the Noble One. And through what in the world do you perceive the world and conceive the world?

Through the eye in the world you perceive the world and conceive the world. Through the ear ... nose ... tongue ... body ... mind in the world you perceive the world and conceive the world.

Whatever in the world through which you perceive the world and conceive the world is called the world in the training of the Noble One.

When the Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail:

'Mendicants, I say it's not possible to know or see or reach the end of the world by traveling. But I also say there's no making an end of suffering without reaching the end of the world.'

That is how I understand the detailed meaning of this summary.

If you wish, you may go to the Buddha and ask him about this. You should remember it in line with the Buddha's answer."

"Yes, reverend," replied those mendicants. Then they rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened.

Then they said, "And Ānanda explained the meaning to us in this manner, with these words and phrases."

"Mendicants, Ānanda is astute, he has great wisdom. If you came to me and asked this question, I would answer it in exactly the same way as Ānanda. That is what it means, and that's how you should remember it."

SN 35.117 The Kinds of Sensual Stimulation Kāmaguṇasutta

"Mendicants, before my awakening---when I was still unawakened but intent on awakening---I thought: 'My mind might often stray towards the five kinds of sensual stimulation that I formerly experienced---which have passed, ceased, and perished---or to those in the present, or in the future a little.'

Then it occurred to me: 'In my own way I should practice diligence, mindfulness, and protecting the mind regarding the five kinds of sensual stimulation that I formerly experienced---which have passed, ceased, and perished.'

So, mendicants, your minds might also often stray towards the five kinds of sensual stimulation that you formerly experienced---which have passed, ceased, and perished---or to those in the present, or in the future a little. So in your own way you should practice diligence, mindfulness, and protecting the mind regarding the five kinds of sensual stimulation that you formerly experienced---which have passed, ceased, and perished.

So you should understand that dimension where the eye ceases and perception of sights fades away. You should understand that dimension where the ear ... nose ... tongue ... body ... mind ceases and perception of ideas fades away."

When he had spoken, the Blessed One got up from his seat and entered his dwelling.

Soon after the Buddha left, those mendicants considered, "The Buddha gave this brief summary, then entered his dwelling without explaining the meaning in detail. ... Who can explain in detail the meaning of this brief summary given by the Buddha?"

Then those mendicants thought, "This Venerable Ānanda is praised by the Buddha and esteemed by his sensible spiritual companions. He is capable of explaining in detail the meaning of this brief summary given by the Buddha. Let's go to him, and ask him about this matter."

Then those mendicants went to Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said, "May Venerable Ānanda please explain this."

"Reverends, suppose there was a person in need of heartwood. ..."

"Please explain this, if it's no trouble."

"Then listen and apply your mind well, I will speak."

"Yes, reverend," they replied. Ānanda said this:

"Reverends, the Buddha gave this brief summary, then entered his dwelling without explaining the meaning in detail:

'So you should understand that dimension where the eye ceases and perception of sights fades away. You should understand that dimension where the ear ... nose ... tongue ... body ... mind ceases and perception of ideas fades away.'

And this is how I understand the detailed meaning of this summary.

The Buddha was referring to the cessation of the six sense fields when he said: 'So you should understand that dimension where the eye ceases and perception of sights fades away. You should understand that dimension where the ear ... nose ... tongue ... body ... mind ceases and perception of ideas fades away.'

The Buddha gave this brief summary, then entered his dwelling without explaining the meaning in detail. And this is how I understand the detailed meaning of this summary.

If you wish, you may go to the Buddha and ask him about this. You should remember it in line with the Buddha's answer."

"Yes, reverend," replied those mendicants. Then they rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened.

Then they said, "And Ānanda explained the meaning to us in this manner, with these words and phrases."

SN 35.118 The Question of Sakka Sakkapañhasutta

At one time the Buddha was staying near Rājagaha, on the Vulture's Peak Mountain. And then Sakka, lord of gods, went up to the Buddha, bowed, stood to one side, and said to him:

"What is the cause, sir, what is the reason why some sentient beings are not fully extinguished in this very life? What is the cause, what is the reason why some sentient beings are fully extinguished in this very life?"

"Lord of gods, there are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, their consciousness has that as support and fuel for grasping. A mendicant with fuel for grasping does not become extinguished.

There are sounds ... smells ... tastes ... touches ... ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, their consciousness has that as support and fuel for grasping. A mendicant with fuel for grasping does not become extinguished. That's the cause, that's the reason why some sentient beings are not fully extinguished in this very life.

There are sounds ... smells ... tastes ... touches ... ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn't approve, welcome, and keep clinging to them, their consciousness doesn't have that as support and fuel for grasping. A mendicant free of grasping becomes extinguished. That's the cause, that's the reason why some sentient beings are fully extinguished in this very life."

SN 35.119 The Question of Pañcasikha Pañcasikhasutta

At one time the Buddha was staying near Rājagaha, on the Vulture's Peak Mountain. And then the centaur Pañcasikha went up to the Buddha, bowed, stood to one side, and said to him:

"What is the cause, sir, what is the reason why some sentient beings are not fully extinguished in this very life? What is the cause, sir, what is the reason why some sentient beings are fully extinguished in this very life?"

"Pañcasikha, there are sights known by the eye ...

ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, their consciousness has that as support and fuel for grasping. A mendicant with fuel for grasping does not become extinguished. That's the cause, that's the reason why some sentient beings are not fully extinguished in this very life.

There are sights known by the eye ...

ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn't approve, welcome, and keep clinging to them, their consciousness doesn't have that as support and fuel for grasping. A mendicant free of grasping becomes extinguished. That's the cause, that's the reason why some sentient beings are fully extinguished in this very life."

SN 35.120 Sāriputta and the Protégé Sāriputtasaddhivihārikasutta

At one time Venerable Sāriputta was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery. Then a certain mendicant went up to Venerable Sāriputta, and exchanged greetings with him.

When the greetings and polite conversation were over, he sat down to one side, and said to him, "Reverend Sāriputta, a mendicant protégé of mine has resigned the training and returned to a lesser life."

"That's how it is, reverend, when someone doesn't guard the sense doors, eats too much, and is not committed to wakefulness. It is quite impossible for such a mendicant to maintain the full and pure spiritual life for the rest of their life. But it is quite possible for a mendicant to maintain the full and pure spiritual life for the rest of their life if they guard the sense doors, eat in moderation, and are committed to wakefulness.

And how does someone guard the sense doors? When a mendicant sees a sight with the eyes, they don't get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. When they hear a sound with their ears ... When they smell an odor with their nose ... When they taste a flavor with their tongue ... When they feel a touch with their body ... When they know an idea with their mind, they don't get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. That's how someone guards the sense doors.

And how does someone eat in moderation? It's when a mendicant reflects rationally on the food that they eat: 'Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.' That's how someone eats in moderation.

And how is someone committed to wakefulness? It's when a mendicant practices walking and sitting meditation by day, purifying their mind from obstacles. In the first watch of the night, they continue to practice walking and sitting meditation. In the middle watch, they lie down in the lion's posture---on the right side, placing one foot on top of the other---mindful and aware, and focused on the time of getting up. In the last watch, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles. That's how someone is committed to wakefulness.

So you should train like this: 'We will guard the sense doors, eat in moderation, and be committed to wakefulness.' That's how you should train."

SN 35.121 Advice to Rāhula Rāhulovādasutta

At one time the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery.

Then as he was in private retreat this thought came to his mind, "The qualities that ripen in freedom have ripened in Rāhula. Why don't I lead him further to the ending of defilements?"

Then the Buddha robed up in the morning and, taking his bowl and robe, wandered for alms in Sāvatthī. After the meal, on his return from almsround, he addressed Venerable Rāhula, "Rāhula, get your sitting cloth. Let's go to the Dark Forest for the day's meditation."

"Yes, sir," replied Rāhula. Taking his sitting cloth he followed behind the Buddha.

Now at that time many thousands of deities followed the Buddha, thinking, "Today the Buddha will lead Rāhula further to the ending of defilements!"

Then the Buddha plunged deep into the Dark Forest and sat at the root of a tree on the seat spread out. Rāhula bowed to the Buddha and sat down to one side. The Buddha said to him:

"What do you think, Rāhula? Is the eye permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But if it's impermanent, suffering, and perishable, is it fit to be regarded thus: 'This is mine, I am this, this is my self'?"

"No, sir."

"Are sights ... eye consciousness ... eye contact permanent or impermanent?"

"Impermanent, sir." ...

"Anything included in feeling, perception, choices, and consciousness that arises conditioned by eye contact: is that permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But if it's impermanent, suffering, and perishable, is it fit to be regarded thus: 'This is mine, I am this, this is my self'?"

"No, sir."

"Is the ear ... nose ... tongue ... body ... mind permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But if it's impermanent, suffering, and perishable, is it fit to be regarded thus: 'This is mine, I am this, this is my self'?"

"No, sir."

"Are ideas ... mind consciousness ... mind contact permanent or impermanent?"

"Impermanent, sir." ...

"Anything included in feeling, perception, choices, and consciousness that arises conditioned by mind contact: is that permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But if it's impermanent, suffering, and perishable, is it fit to be regarded thus: 'This is mine, I am this, this is my self'?"

"No, sir."

"Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they become disillusioned with anything included in feeling, perception, choices, and consciousness that arises conditioned by eye contact.

They grow disillusioned with the ear ... nose ... tongue ... body ...

They grow disillusioned with the mind, ideas, mind consciousness, and mind contact. And they grow disillusioned with anything included in feeling, perception, choices, and consciousness that arises conditioned by mind contact.

Being disillusioned, desire fades away. When desire fades away they're freed. When they're freed, they know they're freed.

They understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'"

That is what the Buddha said. Satisfied, Venerable Rāhula approved what the Buddha said. And while this discourse was being spoken, Rāhula's mind was freed from defilements by not grasping.

And the stainless, immaculate vision of the Dhamma arose in those thousands of deities:

"Everything that has a beginning has an end."

SN 35.122 Things Prone to Being Fettered Saṁyojaniyadhammasutta

"Mendicants, I will teach you the things that are prone to being fettered, and the fetter. Listen ...

What are the things that are prone to being fettered? And what is the fetter? There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are called the things that are prone to being fettered. The desire and greed for them is the fetter.

There are sounds ... smells ... tastes ... touches ... thoughts known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are called the things that are prone to being fettered. The desire and greed for them is the fetter."

SN 35.123 Things Prone to Fuel Grasping Upādāniyadhammasutta

"Mendicants, I will teach you the things that fuel grasping, and the grasping. Listen ...

What are the things that fuel grasping? And what is the grasping? There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are called the things that fuel grasping. The desire and greed for them is the grasping.

There are sounds ... smells ... tastes ... touches ... ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are called the things that fuel grasping. The desire and greed for them is the grasping."

The Chapter on Householders

SN 35.124 At Vesālī Vesālīsutta

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then the householder Ugga of Vesālī went up to the Buddha, sat down to one side, and said to him:

There are sounds ... smells ... tastes ... touches ... ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, their consciousness has that as support and fuel for grasping. A mendicant with fuel for grasping does not become extinguished.

That's the cause, that's the reason why some sentient beings are not fully extinguished in this very life.

There are sounds ... smells ... tastes ... touches ... ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn't approve, welcome, and keep clinging to them, their consciousness doesn't have that as support and fuel for grasping. A mendicant free of grasping becomes extinguished.

That's the cause, that's the reason why some sentient beings are fully extinguished in this very life."

SN 35.125 In the Land of the Vajjis Vajjīsutta

At one time the Buddha was staying in the land of the Vajjis at Elephant Village. Then the householder Ugga of Elephant Village went up to the Buddha, sat down to one side, and said to him:

(Tell in full as in the previous discourse.)

SN 35.126 At Nāḷandā Nāḷandasutta

At one time the Buddha was staying near Nāḷandā in Pāvārika's mango grove.

Then the householder Upāli went up to the Buddha ... and asked him, "What is the cause, sir, what is the reason why some sentient beings are not fully extinguished in this very life? What is the cause, sir, what is the reason why some sentient beings are fully extinguished in this very life?" ...

(Tell in full as in SN 35.124.)

SN 35.127 With Bhāradvāja Bhāradvājasutta

At one time Venerable Bhāradvāja the Alms-Gatherer was staying near Kosambī, in Ghosita's Monastery. Then King Udena went up to Bhāradvāja the Alms-Gatherer and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and said to him:

"Worthy Bhāradvāja, there are these young monks who are youthful, with pristine black hair, blessed with youth, in the prime of life; and they've never played around with sensual pleasures. What is the cause, what is the reason why they practice the full and pure spiritual life as long as they live, maintaining it for a long time?"

"Great king, this has been stated by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha:

'Please, monks, think of women your mother's age as your mother. Think of women your sister's age as your sister. And think of women your daughter's age as your daughter.'

This is a cause, great king, this is a reason why these young monks practice the full and pure spiritual life as long as they live, maintaining it for a long time."

"But worthy Bhāradvāja, the mind is wanton. Sometimes thoughts of desire come up even for women your mother's age, your sister's age, or your daughter's age. Is there another cause, another reason why these young monks live the full and pure spiritual life for their entire life?"

"Great king, this has been stated by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha:

'Please, monks, examine your own body up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth. In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.'

This is also a cause, great king, this is a reason why these young monks live the full and pure spiritual life for their entire life, maintaining it for a long time."

"This is easy to do for those mendicants who have developed their physical endurance, ethics, mind, and wisdom. But it's hard to do for those mendicants who have not developed their physical endurance, ethics, mind, and wisdom. Sometimes I plan to focus on something as ugly, but only its beauty comes to mind. Is there another cause, another reason why these young monks live the full and pure spiritual life for their entire life?"

"Great king, this has been stated by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha:

'Please, monks, live with sense doors guarded. When you see a sight with your eyes, don't get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, practice restraint, protect the faculty of sight, and achieve its restraint. When you hear a sound with your ears ... When you smell an odor with your nose ... When you taste a flavor with your tongue ... When you feel a touch with your body ... When you know an idea with your mind, don't get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, practice restraint, protect the faculty of mind, and achieve its restraint.'

This is also a cause, great king, this is a reason why these young monks practice the full and pure spiritual life as long as they live, maintaining it for a long time."

"It's incredible, worthy Bhāradvāja, it's amazing! How well this was said by the Buddha! This is the real cause, this is the reason why these young monks practice the full and pure spiritual life as long as they live, maintaining it for a long time.

For sometimes I too enter the harem with unprotected body, speech, mind, mindfulness, and sense faculties. At those times powerful thoughts of desire get the better of me. But sometimes I enter the harem with protected body, speech, mind, mindfulness, and sense faculties. At those times such thoughts of desire don't get the better of me.

Excellent, worthy Bhāradvāja! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what's there, the worthy Bhāradvāja has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Bhāradvāja remember me as a lay follower who has gone for refuge for life."

SN 35.128 With Soṇa Soṇasutta

At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels' feeding ground.

Then the householder Soṇa went up to the Buddha, bowed, sat down to one side, and said to him:

(Tell in full as in SN 35.118.)

SN 35.129 With Ghosita Ghositasutta

At one time Venerable Ānanda was staying near Kosambī, in Ghosita's Monastery. Then the householder Ghosita went up to Venerable Ānanda, and said to him:

"Honorable Ānanda, they speak of 'the diversity of elements'. In what way did the Buddha speak of the diversity of elements?"

"Householder, the eye element is found, as are agreeable sights, and eye consciousness. Pleasant feeling arises dependent on a contact to be experienced as pleasant. The eye element is found, as are disagreeable sights, and eye consciousness. Painful feeling arises dependent on a contact to be experienced as painful. The eye element is found, as are sights that are a basis for equanimity, and eye consciousness. Neutral feeling arises dependent on a contact to be experienced as neutral.

The ear ... nose ... tongue ... body ... mind element is found, as are agreeable ideas, and mind consciousness. Pleasant feeling arises dependent on a contact to be experienced as pleasant. The mind element is found, as are disagreeable ideas, and mind consciousness. Painful feeling arises dependent on a contact to be experienced as painful. The mind element is found, as are ideas that are a basis for equanimity, and mind consciousness. Neutral feeling arises dependent on a contact to be experienced as neutral.

This is how the Buddha spoke of the diversity of elements."

SN 35.130 With Hāliddikāni Hāliddikānisutta

At one time Venerable Mahākaccāna was staying in the land of the Avantis near Kuraraghara on Steep Mountain.

Then the householder Hāliddikāni went up to Venerable Mahākaccāna ... and asked him, "Sir, this was said by the Buddha: 'Diversity of elements gives rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings.' How does diversity of elements give rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings?"

"Householder, it's when a mendicant sees a sight with the eye and understands it to be agreeable. There is eye consciousness; and pleasant feeling arises dependent on a contact to be experienced as pleasant. Then they see a sight and understand it to be disagreeable. There is eye consciousness; and painful feeling arises dependent on a contact to be experienced as painful. Then they see a sight and understand it to be a basis for equanimity. There is eye consciousness; and neutral feeling arises dependent on a contact to be experienced as neutral.

Furthermore, a mendicant hears a sound with the ear ... smells an odor with the nose ... tastes a flavor with the tongue ... feels a touch with the body ... knows an idea with the mind and understands it to be agreeable. There is mind consciousness; and pleasant feeling arises dependent on a contact to be experienced as pleasant. Then they know an idea and understand it to be disagreeable. There is mind consciousness; and painful feeling arises dependent on a contact to be experienced as painful. Then they know an idea and understand it to be a basis for equanimity. Neutral feeling arises dependent on a contact to be experienced as neutral.

That's how diversity of elements gives rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings."

SN 35.131 Nakula's Father Nakulapitusutta

At one time the Buddha was staying in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā's Wood.

Then the householder Nakula's father went up to the Buddha ... and asked him, "What is the cause, sir, what is the reason why some sentient beings are not fully extinguished in this very life? What is the cause, sir, what is the reason why some sentient beings are fully extinguished in this very life?"

"Householder, there are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, their consciousness has that as support and fuel for grasping. A mendicant with fuel for grasping does not become extinguished. There are sounds ... smells ... tastes ... touches ... ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, their consciousness has that as support and fuel for grasping. A mendicant with fuel for grasping does not become extinguished. That's the cause, that's the reason why some sentient beings are not fully extinguished in this very life.

There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn't approve, welcome, and keep clinging to them, their consciousness doesn't have that as support and fuel for grasping. A mendicant free of grasping becomes extinguished. There are sounds ... smells ... tastes ... touches ... ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn't approve, welcome, and keep clinging to them, their consciousness doesn't have that as support and fuel for grasping. A mendicant free of grasping becomes extinguished. That's the cause, that's the reason why some sentient beings are fully extinguished in this very life."

SN 35.132 With Lohicca Lohiccasutta

At one time Venerable Mahākaccāna was staying in the land of the Avantis in a wilderness hut near Makkarakaṭa.

Then several students, pupils of the brahmin Lohicca, approached Mahākaccāna's wilderness hut while collecting firewood. They walked and wandered all around the hut, making a dreadful racket and all kinds of jeers: "These shavelings, fake ascetics, primitives, black spawn from the feet of our kinsman, the Lord! They're honored, respected, revered, venerated, and esteemed by those who pretend to inherit Vedic culture."

And then Mahākaccāna left his dwelling and said to those young students, "Young students, stop being so noisy. I will speak to you on the teaching."

When this was said, the young students fell silent. Then Mahākaccāna recited these verses for them.

"The brahmins of old championed ethics
and remembered the ancient traditions.
Their sense doors were guarded, well protected,
and they had mastered anger.
Those brahmins who remembered
－ the ancient traditions
enjoyed virtue and absorption.
But these have lost their way. Claiming to recite,
they live out of balance,
－ judging everyone by their clan.
Mastered by anger, they take up many arms,
attacking both the strong and the weak.
All is vain for someone
－ who doesn't guard the sense doors,
like the wealth a person finds in a dream.
Fasting, sleeping on bare ground,
bathing at dawn, the three Vedas,
rough hides, dreadlocks, and dirt,
hymns, precepts and observances,
－ and fervent austerities,
those fake bent staffs,
and rinsing with water.
These emblems of the brahmins
are only used to generate profits.
A mind that's serene,
clear and undisturbed,
kind to all creatures:
that's the path to attainment of divinity!"

Then those young students, offended and upset, went to the brahmin Lohicca and said to him, "Please, master, you should know this. The ascetic Mahākaccāna condemns and rejects outright the hymns of the brahmins!"

When they said this, Lohicca was offended and upset. Then he thought, "But it wouldn't be appropriate for me to abuse or insult the ascetic Mahākaccāna solely because of what I've heard from these young students. Why don't I go and ask him about it?"

Then the brahmin Lohicca together with those young students went to Venerable Mahākaccāna and exchanged greetings with him.

When the greetings and polite conversation were over, he sat down to one side and said to him, "Master Kaccāna, did several young pupils of mine come by here collecting firewood?"

"They did, brahmin."

"But did you have some discussion with them?"

"I did."

"But what kind of discussion did you have with them?"

"This is the discussion I had with these young students." And he repeated the verses in full.

"Worthy Kaccāna spoke of someone who doesn't guard the sense doors. How do you define someone who doesn't guard the sense doors?"

"Brahmin, take someone who sees a sight with their eyes. If it's pleasant they hold on to it, but if it's unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart restricted. And they don't truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

When they hear a sound with their ears ...

When they smell an odor with their nose ...

When they taste a flavor with their tongue ...

When they feel a touch with their body ...

When they know an idea with their mind, if it's pleasant they hold on to it, but if it's unpleasant they dislike it. They live with mindfulness of the body unestablished and a limited heart. And they don't truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

That's how someone doesn't guard the sense doors."

"It's incredible, worthy Kaccāna, it's amazing! How accurately you've explained someone whose sense doors are unguarded!

You also spoke of someone who does guard the sense doors. How do you define someone who does guard the sense doors?"

"Brahmin, take a mendicant who sees a sight with their eyes. If it's pleasant they don't hold on to it, and if it's unpleasant they don't dislike it. They live with mindfulness of the body established and a limitless heart. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

When they hear a sound with their ears ...

When they smell an odor with their nose ...

When they taste a flavor with their tongue ...

When they feel a touch with their body ...

When they know an idea with their mind, if it's pleasant they don't hold on to it, and if it's unpleasant they don't dislike it. They live with mindfulness of the body established and a limitless heart. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

That's how someone guards the sense doors."

"It's incredible, worthy Kaccāna, it's amazing! How accurately you've explained someone whose sense doors are guarded! Excellent, worthy Kaccāna! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what's there, the worthy Kaccāna has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Kaccāna remember me as a lay follower who has gone for refuge for life.

Please come to my family just as you go to the families of the lay followers in Makkarakaṭa. The brahmin boys and girls there will bow to you, rise in your presence, and give you a seat and water. That will be for their lasting welfare and happiness."

SN 35.133 Verahaccāni Verahaccānisutta

At one time Venerable Udāyī was staying near Kāmaṇḍā in the brahmin Todeyya's mango grove.

Then a boy who was a pupil of the brahmin lady of the Verahaccāni clan went up to Udāyī and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. Udāyī educated, encouraged, fired up, and inspired that young student with a Dhamma talk.

Then that young student went to the brahmin lady of the Verahaccāni clan and said to her, "Please, madam, you should know this. The ascetic Udāyī proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that's entirely full and pure."

"Then, young student, invite him in my name for tomorrow's meal."

"Yes, madam," he replied. He went to Udāyī and said, "Sir, might the worthy Udāyī please accept an offering of tomorrow's meal from my tutor's wife, the brahmin lady of the Verahaccāni clan." Udāyī consented with silence.

Then when the night had passed, Udāyī robed up in the morning and, taking his bowl and robe, went to the brahmin lady's home, and sat down on the seat spread out. Then the brahmin lady served and satisfied Udāyī with her own hands with delicious fresh and cooked foods.

When Udāyī had eaten and washed his hand and bowl, she put on a pair of shoes, sat on a high seat, covered her head, and said to him, "Ascetic, preach the Dhamma."

"There will be an occasion for that, sister," he replied, then got up from his seat and left.

For a second time that young student went to Venerable Udāyī ...

And for a second time that young student went to the brahmin lady of the Verahaccāni clan ...

She said to him, "You keep praising the ascetic Udāyī like this. But when I asked him to preach the Dhamma he just said that there would be an occasion for that, and then he got up and left."

"Madam, that's because you put on a pair of shoes, sat on a high seat, and covered your head before inviting him to teach. For the good fellows respect the teaching."

"Then, young student, invite him in my name for tomorrow's meal."

"Yes, madam," he replied. ...

Then the brahmin lady served and satisfied Udāyī with her own hands with delicious fresh and cooked foods.

When Udāyī had eaten and washed his hand and bowl, she took off her shoes, sat on a low seat, uncovered her head, and said to him, "Sir, when what exists do the perfected ones declare that there is pleasure and pain? When what doesn't exist do the perfected ones not declare that there is pleasure and pain?"

"Sister, when there's an eye, the perfected ones declare that there is pleasure and pain. When there's no eye, the perfected ones don't declare that there is pleasure and pain. When there's an ear ... nose ... tongue ... body ... mind, the perfected ones declare that there is pleasure and pain. When there's no mind, the perfected ones don't declare that there is pleasure and pain."

When he said this, the brahmin lady said to Udāyī, "Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what's there, Master Udāyī has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may Master Udāyī remember me as a lay follower who has gone for refuge for life."

The Chapter at Devadaha

SN 35.134 At Devadaha Devadahasutta

At one time the Buddha was staying in the land of the Sakyans, near the Sakyan town named Devadaha. There the Buddha addressed the mendicants:

"When it comes to the six fields of contact, mendicants, I don't say that all mendicants have work to do with diligence, nor do I say that none of them have work to do with diligence.

I say that, when it comes to the six fields of contact, mendicants don't have work to do with diligence if they are perfected, with defilements ended, having completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetter of continued existence, and become rightly freed through enlightenment. Why is that?

They've done their work with diligence, and are incapable of negligence.

I say that, when it comes to the six fields of contact, mendicants do have work to do with diligence if they are trainees, who haven't achieved their heart's desire, but live aspiring to the supreme sanctuary from the yoke. Why is that?

There are sights known by the eye that are pleasant and also those that are unpleasant. Though experiencing them again and again they don't occupy the mind. Their energy is roused up and unflagging, their mindfulness is established and lucid, their body is tranquil and undisturbed, and their mind is immersed in samādhi. Seeing this fruit of diligence, I say that those mendicants have work to do with diligence when it comes to the six fields of contact. ...

There are ideas known by the mind that are pleasant and also those that are unpleasant. Though experiencing them again and again they don't occupy the mind. Their energy is roused up and unflagging, their mindfulness is established and lucid, their body is tranquil and undisturbed, and their mind is immersed in samādhi. Seeing this fruit of diligence, I say that those mendicants have work to do with diligence when it comes to the six fields of contact."

SN 35.135 Opportunity Khaṇasutta

"You're fortunate, mendicants, so very fortunate, to have the opportunity to lead the spiritual life. I've seen the hell called 'Related to the Six Fields of Contact'. There, whatever sight you see with your eye is unlikable, not likable; undesirable, not desirable; unpleasant, not pleasant.

Whatever sound you hear ...

Whatever odor you smell ...

Whatever flavor you taste ...

Whatever touch you feel ...

Whatever idea you know with your mind is unlikable, not likable; undesirable, not desirable; unpleasant, not pleasant. You're fortunate, mendicants, so very fortunate, to have the opportunity to lead the spiritual life. I've seen the heaven called 'Related to the Six Fields of Contact'. There, whatever sight you see with your eye is likable, not unlikable; desirable, not undesirable; pleasant, not unpleasant.

Whatever sound ... odor ... flavor ... touch ...

Whatever idea you know with your mind is likable, not unlikable; desirable, not undesirable; pleasant, not unpleasant. You're fortunate, mendicants, so very fortunate, to have the opportunity to lead the spiritual life."

SN 35.136 Liking Sights (1st) Paṭhamarūpārāmasutta

"Mendicants, gods and humans like sights, they love them and enjoy them. But when sights perish, fade away, and cease, gods and humans live in suffering.

Gods and humans like sounds ... smells ... tastes ... touches ... ideas, they love them and enjoy them. But when ideas perish, fade away, and cease, gods and humans live in suffering.

The Realized One has truly understood the origin, ending, gratification, drawback, and escape of sights, so he doesn't like, love, or enjoy them. When sights perish, fade away, and cease, the Realized One lives happily.

The Realized One has truly understood the origin, ending, gratification, drawback, and escape of sounds ... smells ... tastes ... touches ... ideas, so he doesn't like, love, or enjoy them. When ideas perish, fade away, and cease, the Realized One lives happily."

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

"Sights, sounds, tastes, smells,
touches and ideas, the lot of them---
they're likable, desirable, and pleasurable
as long as you can say that they exist.
For all the world with its gods,
this is what they deem happiness.
And where they cease
is deemed as suffering for them.
The noble ones have seen that happiness
is the cessation of substantial reality.
This insight by those who see
contradicts the whole world.
What others say is happiness
the noble ones say is suffering.
What others say is suffering
the noble ones know as happiness.
See, this teaching is hard to understand,
it confuses the ignorant.
There is darkness for the shrouded;
blackness for those who don't see.
But the good are open;
like light for those who see.
Though close, they do not understand,
those fools inexpert in the teaching.
They're mired in desire to be reborn,
flowing along the stream of lives,
mired in Māra's dominion:
this teaching isn't easy for them to understand.
Who, apart from the noble ones,
is qualified to understand this state?
Having rightly understood this state,
the undefiled are fully extinguished."

SN 35.137 Liking Sights (2nd) Dutiyarūpārāmasutta

"Mendicants, gods and humans like sights, they love them and enjoy them. But when sights perish, fade away, and cease, gods and humans live in suffering. ...

SN 35.138 Not Yours (1st) Paṭhamanatumhākasutta

"Mendicants, give up what's not yours. Giving it up will be for your welfare and happiness. And what isn't yours? The eye isn't yours: give it up. Giving it up will be for your welfare and happiness.

The ear ... nose ... tongue ... body ... mind isn't yours: give it up. Giving it up will be for your welfare and happiness.

"No, sir. Why is that? Because to us that's neither self nor belonging to self."

"In the same way, the eye isn't yours: give it up. Giving it up will be for your welfare and happiness.

The ear ... nose ... tongue ... body ... mind isn't yours: give it up. Giving it up will be for your welfare and happiness."

SN 35.139 Not Yours (2nd) Dutiyanatumhākasutta

"Mendicants, give up what's not yours. Giving it up will be for your welfare and happiness. And what isn't yours? Sights aren't yours: give them up. Giving them up will be for your welfare and happiness.

Sounds, smells, tastes, touches, and ideas aren't yours: give them up. Giving them up will be for your welfare and happiness.

Suppose a person was to carry off the grass, sticks, branches, and leaves in this Jeta's Grove ...

In the same way, sights, sounds, smells, tastes, touches, and ideas aren't yours: give them up. Giving them up will be for your welfare and happiness."

SN 35.140 Interior and Cause Are Impermanent Ajjhattaaniccahetusutta

"Mendicants, the eye is impermanent. The cause and reason that gives rise to the eye is also impermanent. Since the eye is produced by what is impermanent, how could it be permanent?

The ear ... nose ... tongue ... body ... mind is impermanent. The cause and reason that gives rise to the mind is also impermanent. Since the mind is produced by what is impermanent, how could it be permanent?

They understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'"

SN 35.141 Interior and Cause Are Suffering Ajjhattadukkhahetusutta

"Mendicants, the eye is suffering. The cause and reason that gives rise to the eye is also suffering. Since the eye is produced by what is suffering, how could it be happiness?

The ear ... nose ... tongue ... body ... mind is suffering. The cause and reason that gives rise to the mind is also suffering. Since the mind is produced by what is suffering, how could it be happiness?

Seeing this ... They understand: '... there is nothing further for this place.'"

SN 35.142 Interior and Cause Are Not-Self Ajjhattānattahetusutta

"Mendicants, the eye is not-self. The cause and reason that gives rise to the eye is also not-self. Since the eye is produced by what is not-self, how could it be self?

The ear ... nose ... tongue ... body ... mind is not-self. The cause and reason that gives rise to the mind is also not-self. Since the mind is produced by what is not-self, how could it be self?

Seeing this ... They understand: '... there is nothing further for this place.'"

SN 35.143 Exterior and Cause Are Impermanent Bāhirāniccahetusutta

"Mendicants, sights are impermanent. The cause and reason that gives rise to sights is also impermanent. Since sights are produced by what is impermanent, how could they be permanent?

Sounds ...

Smells ...

Tastes ...

Touches ...

Ideas are impermanent. The cause and reason that gives rise to ideas is also impermanent. Since ideas are produced by what is impermanent, how could they be permanent?

Seeing this ... They understand: '... there is nothing further for this place.'"

SN 35.144 Exterior and Cause Are Suffering Bāhiradukkhahetusutta

"Mendicants, sights are suffering. The cause and reason that gives rise to sights is also suffering. Since sights are produced by what is suffering, how could they be happiness?

Sounds ...

Smells ...

Tastes ...

Touches ...

Ideas are suffering. The cause and reason that gives rise to ideas is also suffering. Since ideas are produced by what is suffering, how could they be happiness?

Seeing this ... They understand: '... there is nothing further for this place.'"

SN 35.145 Exterior and Cause Are Not-Self Bāhirānattahetusutta

"Mendicants, sights are not-self. The cause and reason that gives rise to sights is also not-self. Since sights are produced by what is not-self, how could they be self?

Sounds ...

Smells ...

Tastes ...

Touches ...

Ideas are not-self. The cause and reason that gives rise to ideas is also not-self. Since ideas are produced by what is not-self, how could they be self?

Seeing this ... Being disillusioned, desire fades away. When desire fades away they're freed. When they're freed, they know they're freed.

They understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'"

The Chapter on the Old and the New

SN 35.146 The Cessation of Deeds Kammanirodhasutta

"Mendicants, I will teach you old deeds, new deeds, the cessation of deeds, and the practice that leads to the cessation of deeds. Listen and apply your mind well, I will speak. ...

And what is old deeds?

The eye is old deeds. It should be seen as produced by choices and intentions, as something to be felt.

The ear ... nose ... tongue ... body ... mind is old deeds. It should be seen as produced by choices and intentions, as something to be felt.

This is called old deeds.

And what is new deeds?

The deeds you currently perform by way of body, speech, and mind.

These are called new deeds.

And what is the cessation of deeds?

When you experience freedom due to the cessation of deeds by body, speech, and mind.

This is called the cessation of deeds.

And what's the practice that leads to the cessation of deeds?

It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

This is called the practice that leads to the cessation of deeds.

So, mendicants, I've taught you old deeds, new deeds, the cessation of deeds, and the practice that leads to the cessation of deeds.

Out of sympathy, I've done what a teacher should do who wants what's best for their disciples. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don't be negligent! Don't regret it later! This is my instruction to you."

SN 35.147 The Impermanent as Conducive to Extinguishment Aniccanibbānasappāyasutta

"Mendicants, I will teach you a practice that's conducive to extinguishment. Listen ...

And what is that practice that's conducive to extinguishment?

It's when a mendicant sees that the eye, sights, eye consciousness, and eye contact are impermanent. And they see that the painful, pleasant, or neutral feeling that arises conditioned by eye contact is also impermanent.

They see that the ear ... nose ... tongue ... body ... mind, ideas, mind-consciousness, and mind contact are impermanent. And they see that the painful, pleasant, or neutral feeling that arises conditioned by mind contact is also impermanent.

This is that practice that's conducive to extinguishment."

SN 35.148 The Suffering as Conducive to Extinguishment Dukkhanibbānasappāyasutta

"Mendicants, I will teach you a practice that's conducive to extinguishment. Listen ...

And what is that practice that's conducive to extinguishment?

It's when a mendicant sees that the eye, sights, eye consciousness, and eye contact are suffering. And they see that the painful, pleasant, or neutral feeling that arises conditioned by eye contact is also suffering.

They see that the ear ... nose ... tongue ... body ... mind, ideas, mind-consciousness, and mind contact are suffering. And they see that the painful, pleasant, or neutral feeling that arises conditioned by mind contact is also suffering.

This is that practice that's conducive to extinguishment."

SN 35.149 Not-Self as Conducive to Extinguishment Anattanibbānasappāyasutta

"Mendicants, I will teach you a practice that's conducive to extinguishment. Listen ...

And what is that practice that's conducive to extinguishment?

It's when a mendicant sees that the eye, sights, eye consciousness, and eye contact are not-self. And they see that the painful, pleasant, or neutral feeling that arises conditioned by eye contact is also not-self.

They see that the ear ... nose ... tongue ... body ... mind, ideas, mind-consciousness, and mind contact are not-self. And they see that the painful, pleasant, or neutral feeling that arises conditioned by mind contact is also not-self.

This is that practice that's conducive to extinguishment."

SN 35.150 A Practice Conducive to Extinguishment Nibbānasappāyapaṭipadāsutta

"Mendicants, I will teach you a practice that's conducive to extinguishment. Listen ...

And what is that practice that's conducive to extinguishment?

What do you think, mendicants? Is the eye permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But if it's impermanent, suffering, and perishable, is it fit to be regarded thus: 'This is mine, I am this, this is my self'?"

"No, sir."

"Are sights ... eye consciousness ... eye contact ...

The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But if it's impermanent, suffering, and perishable, is it fit to be regarded thus: 'This is mine, I am this, this is my self'?"

"No, sir."

They understand: '... there is nothing further for this place.'

This is that practice that's conducive to extinguishment."

SN 35.151 A Resident Pupil Antevāsikasutta

"Mendicants, this spiritual life is lived without a resident pupil and without a teaching master. A mendicant who lives with a resident pupil and a teaching master lives in suffering and discomfort. A mendicant who lives without a resident pupil and a teaching master lives in happiness and comfort.

And how does a mendicant who lives with a resident pupil and a teaching master live in suffering and discomfort?

When a mendicant sees a sight with the eye, bad, unskillful phenomena arise: memories and thoughts prone to fetters. Those qualities reside within. Since they have bad unskillful qualities residing within, they're said to have a resident pupil. Those qualities master them. Since they're mastered by bad unskillful qualities, they're said to have a teaching master.

Furthermore, when a mendicant hears ... smells ... tastes ... touches ... knows an idea with the mind, bad, unskillful phenomena arise: memories and thoughts prone to fetters. Those qualities reside within. Since they have bad unskillful qualities residing within, they're said to have a resident pupil. Those qualities master them. Since they're mastered by bad unskillful qualities, they're said to have a teaching master. That's how a mendicant who lives with a resident pupil and a teaching master lives in suffering and discomfort.

And how does a mendicant who lives without a resident pupil and a teaching master live in happiness and comfort?

When a mendicant sees a sight with the eye, bad, unskillful phenomena don't arise: memories and thoughts prone to fetters. Those qualities don't reside within. Since they don't have bad unskillful qualities residing within, they're said to not have a resident pupil. Those qualities don't master them. Since they're not mastered by bad unskillful qualities, they're said to not have a teaching master.

Furthermore, when a mendicant hears ... smells ... tastes ... touches ... knows an idea with the mind, bad, unskillful phenomena don't arise: memories and thoughts prone to fetters. Those qualities don't reside within. Since they don't have bad unskillful qualities residing within, they're said to not have a resident pupil. Those qualities don't master them. Since they're not mastered by bad unskillful qualities, they're said to not have a teaching master.

That's how a mendicant who lives without a resident pupil and a teaching master lives in happiness and comfort.

This spiritual life is lived without a resident pupil and without a teaching master. A mendicant who lives with a resident pupil and a teaching master lives in suffering and discomfort. A mendicant who lives without a resident pupil and a teaching master lives in happiness and comfort."

SN 35.152 What's the Purpose of the Spiritual Life? Kimatthiyabrahmacariyasutta

"Mendicants, if wanderers who follow another religion were to ask you: 'Reverends, what's the purpose of leading the spiritual life under the ascetic Gotama?'

You should answer them: 'The purpose of leading the spiritual life under the Buddha is to completely understand suffering.'

If wanderers of other religions were to ask you: 'Reverends, what is that suffering?'

You should answer them: 'The eye is suffering. The purpose of leading the spiritual life under the Buddha is to completely understand this. Sights ... Eye consciousness ... Eye contact ... The pleasant, painful, or neutral feeling that arises conditioned by eye contact is also suffering. The purpose of leading the spiritual life under the Buddha is to completely understand this.

The ear ... nose ... tongue ... body ... mind ... The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also suffering. The purpose of living the spiritual life under the Buddha is to completely understand this. This is that suffering. The purpose of leading the spiritual life under the Buddha is to completely understand this.'

When questioned by wanderers of other religions, that's how you should answer them."

SN 35.153 Is There a Method? Atthinukhopariyāyasutta

"Mendicants, is there a method---apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation---that a mendicant can rely on to declare their enlightenment? That is: 'I understand: "Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place."'"

"Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it."

"Well then, mendicants, listen and apply your mind well, I will speak."

"Yes, sir," they replied. The Buddha said this:

"There is a method---apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation---that a mendicant can rely on to declare their enlightenment. That is: 'I understand: "Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place."'

And what is that method? Take a mendicant who sees a sight with the eye. When they have greed, hate, and delusion in them, they understand 'I have greed, hate, and delusion in me.' When they don't have greed, hate, and delusion in them, they understand 'I don't have greed, hate, and delusion in me.' Since this is so, are these things understood by faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation?"

"No, sir."

"Aren't they understood by seeing them with wisdom?"

"Yes, sir."

"This is a method---apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation---that a mendicant can rely on to declare their enlightenment. That is: 'I understand: "Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place."'

Furthermore, a mendicant hears a sound ... smells an odor ... tastes a flavor ... feels a touch ... knows an idea with the mind. When they have greed, hate, and delusion in them, they understand 'I have greed, hate, and delusion in me.' When they don't have greed, hate, and delusion in them, they understand 'I don't have greed, hate, and delusion in me.' Since this is so, are these things understood by faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation?"

"No, sir."

"Aren't they understood by seeing them with wisdom?"

"Yes, sir."

"This too is a method---apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation---that a mendicant can rely on to declare their enlightenment. That is: 'I understand: "Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place."'"

SN 35.154 Endowed With Faculties Indriyasampannasutta

Then a mendicant went up to the Buddha ... and asked him, "Sir, they speak of someone who is 'accomplished regarding the faculties'. How is someone accomplished regarding the faculties defined?"

"Mendicant, if someone meditates observing rise and fall in the eye faculty, they grow disillusioned with the eye faculty.

If they meditate observing rise and fall in the ear faculty ... nose faculty ... tongue faculty ... body faculty ... mind faculty, they grow disillusioned with the mind faculty.

Being disillusioned, desire fades away. ... When they're freed, they know they're freed.

They understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'

This is how someone who is accomplished regarding the faculties is defined."

SN 35.155 A Dhamma Speaker Dhammakathikapucchasutta

Then a mendicant went up to the Buddha ... and asked him, "Sir, they speak of a 'Dhamma speaker'. How is a Dhamma speaker defined?"

"If a mendicant teaches Dhamma for disillusionment, dispassion, and cessation regarding the eye, they're qualified to be called a 'mendicant who speaks on Dhamma'.

If they practice for disillusionment, dispassion, and cessation regarding the eye, they're qualified to be called a 'mendicant who practices in line with the teaching'.

If they're freed by not grasping by disillusionment, dispassion, and cessation regarding the eye, they're qualified to be called a 'mendicant who has attained extinguishment in this very life'.

If a mendicant teaches Dhamma for disillusionment with the ear ... nose ... tongue ... body ... mind, for its fading away and cessation, they're qualified to be called a 'mendicant who speaks on Dhamma'.

If they practice for disillusionment, dispassion, and cessation regarding the mind, they're qualified to be called a 'mendicant who practices in line with the teaching'.

If they're freed by not grasping by disillusionment, dispassion, and cessation regarding the mind, they're qualified to be called a 'mendicant who has attained extinguishment in this very life'."

the fourth fifty

The Chapter on the End of Relishing

SN 35.156 The Interior and the End of Relishing Ajjhattanandikkhayasutta

"Mendicants, the eye really is impermanent. A mendicant sees that it is impermanent: that's their right view. Seeing rightly, they grow disillusioned. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is said to be well freed.

The ear ... nose ... tongue ... body ... mind really is impermanent. A mendicant sees that it is impermanent: that's their right view. Seeing rightly, they grow disillusioned. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is said to be well freed."

SN 35.157 The Exterior and the End of Relishing Bāhiranandikkhayasutta

"Mendicants, sights really are impermanent. A mendicant sees that they are impermanent: that's their right view. Seeing rightly, they grow disillusioned. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is said to be well freed.

Sounds ... Smells ... Tastes ... Touches ... Ideas really are impermanent. A mendicant sees that they are impermanent: that's their right view. Seeing rightly, they grow disillusioned. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is said to be well freed."

SN 35.158 Focus, the Interior, and the End of Relishing Ajjhattaaniccanandikkhayasutta

"Mendicants, rationally apply the mind to the eye. Truly see the impermanence of the eye. When a mendicant does this, they grow disillusioned with the eye. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is said to be well freed.

Rationally apply the mind to the ear ... nose ... tongue ... body ... mind. Truly see the impermanence of the mind. When a mendicant does this, they grow disillusioned with the mind. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is said to be well freed."

SN 35.159 Focus, the Exterior, and the End of Relishing Bāhiraaniccanandikkhayasutta

"Mendicants, rationally apply the mind to sights. Truly see the impermanence of sights. When a mendicant does this, they grow disillusioned with sights. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is said to be well freed.

Rationally apply the mind to sounds ... smells ... tastes ... touches ... ideas. Truly see the impermanence of ideas. When a mendicant does this, they grow disillusioned with ideas. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is said to be well freed."

SN 35.160 On Immersion at Jīvaka's Mango Grove Jīvakambavanasamādhisutta

At one time the Buddha was staying near Rājagaha in Jīvaka's Mango Grove. There the Buddha addressed the mendicants:

"Mendicants, develop immersion. For a mendicant with immersion, things become truly clear. And what becomes truly clear?

It becomes truly clear that the eye, sights, eye consciousness, and eye contact are impermanent. And it also becomes truly clear that the painful, pleasant, or neutral feeling that arises conditioned by eye contact is impermanent.

It becomes truly clear that the ear ... nose ... tongue ... body ... mind, ideas, mind consciousness, and mind contact are impermanent. And it also becomes truly clear that the painful, pleasant, or neutral feeling that arises conditioned by mind contact is impermanent.

Mendicants, develop immersion. For a mendicant with immersion, things become truly clear."

SN 35.161 On Retreat at Jīvaka's Mango Grove Jīvakambavanapaṭisallānasutta

At one time the Buddha was staying near Rājagaha in Jīvaka's Mango Grove. There the Buddha addressed the mendicants:

"Mendicants, meditate in retreat. For a mendicant who meditates in retreat, things become truly clear. And what becomes truly clear?

It becomes truly clear that the mind, ideas, mind consciousness, and mind contact are impermanent. And it also becomes truly clear that the painful, pleasant, or neutral feeling that arises conditioned by mind contact is impermanent.

Mendicants, meditate in retreat. For a mendicant who meditates in retreat, things become truly clear."

SN 35.162 With Koṭṭhita on Impermanence Koṭṭhikaaniccasutta

Then Venerable Mahākoṭṭhita went up to the Buddha ... and asked him, "Sir, may the Buddha please teach me Dhamma in brief. When I've heard it, I'll live alone, withdrawn, diligent, keen, and resolute."

"Koṭṭhita, you should give up desire for what is impermanent. And what is impermanent? The eye, sights, eye consciousness, and eye contact are impermanent: you should give up desire for them. The pleasant, painful, or neutral feeling that arises conditioned by eye contact is also impermanent: you should give up desire for it.

The ear ... nose ... tongue ... body ... The mind, ideas, mind consciousness, and mind contact are impermanent: you should give up desire for them. The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also impermanent: you should give up desire for it.

Koṭṭhita, you should give up desire for what is impermanent."

SN 35.163 With Koṭṭhita on Suffering Koṭṭhikadukkhasutta

Then Venerable Mahākoṭṭhita ... said to the Buddha:

"Sir, may the Buddha please teach me Dhamma in brief. When I've heard it, I'll live alone, withdrawn, diligent, keen, and resolute."

"Koṭṭhita, you should give up desire for what is suffering. And what is suffering?

The eye, sights, eye consciousness, and eye contact are suffering: you should give up desire for them. The pleasant, painful, or neutral feeling that arises conditioned by eye contact is also suffering; you should give up desire for it.

The ear ... nose ... tongue ... body ... The mind, ideas, mind consciousness, and mind contact are suffering: you should give up desire for them. The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also suffering: you should give up desire for it.

Koṭṭhita, you should give up desire for what is suffering."

SN 35.164 With Koṭṭhita on Not-Self Koṭṭhikaanattasutta

"Koṭṭhita, you should give up desire for what is not-self. And what is not-self?

The eye, sights, eye consciousness, and eye contact are not-self: you should give up desire for them. The pleasant, painful, or neutral feeling that arises conditioned by eye contact is also not-self: You should give up desire for it.

The ear ... nose ... tongue ... body ... The mind, ideas, mind consciousness, and mind contact ... The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also not-self: you should give up desire for it.

Koṭṭhita, you should give up desire for what is not-self."

SN 35.165 Giving Up Wrong View Micchādiṭṭhipahānasutta

Then a mendicant went up to the Buddha ... and said to him:

"Sir, how does one know and see so that wrong view is given up?"

"Mendicant, knowing and seeing the eye, sights, eye consciousness, and eye contact as impermanent, wrong view is given up. ...

And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by mind contact as impermanent, wrong view is given up.

This is how to know and see so that wrong view is given up."

SN 35.166 Giving Up Substantialist View Sakkāyadiṭṭhipahānasutta

Then a mendicant went up to the Buddha ... and said to him:

"Sir, how does one know and see so that substantialist view is given up?"

"Mendicant, knowing and seeing the eye, sights, eye consciousness, and eye contact as suffering, substantialist view is given up. ...

And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by mind contact as suffering, substantialist view is given up.

This is how to know and see so that substantialist view is given up."

SN 35.167 Giving Up View of Self Attānudiṭṭhipahānasutta

Then a mendicant went up to the Buddha ... and said to him:

"Sir, how does one know and see so that view of self is given up?"

"Mendicant, knowing and seeing the eye, sights, eye consciousness, and eye contact as not-self, view of self is given up. ...

And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by mind contact as not-self, view of self is given up."

The Chapter on Sixty Abbreviated Texts

SN 35.168 Desire for the Impermanent Interior Ajjhattaaniccachandasutta

"Mendicants, you should give up desire for what is impermanent. And what is impermanent?

The eye, ear, nose, tongue, body, and mind are impermanent: you should give up desire for them. You should give up desire for what is impermanent."

SN 35.169 Greed for the Impermanent Interior Ajjhattaaniccarāgasutta

"Mendicants, you should give up greed for what is impermanent. And what is impermanent?

The eye, ear, nose, tongue, body, and mind are impermanent ..."

SN 35.170 Desire and Greed for the Impermanent Interior Ajjhattaaniccachandarāgasutta

"Mendicants, you should give up desire and greed for what is impermanent. And what is impermanent?

The eye, ear, nose, tongue, body, and mind are impermanent ..."

SN 35.171--173 Desire, Etc. for the Suffering Interior Dukkhachandādisutta

"Mendicants, you should give up desire ... greed ... desire and greed for what is suffering. And what is suffering?

The eye, ear, nose, tongue, body, and mind are suffering ..."

SN 35.174--176 Desire, Etc. for the Not-Self Interior Anattachandādisutta

"Mendicants, you should give up desire ... greed ... desire and greed for what is not-self. And what is not-self?

The eye, ear, nose, tongue, body, and mind are not-self ..."

SN 35.177--179 Desire, Etc. for the Impermanent Exterior Bāhirāniccachandādisutta

"Mendicants, you should give up desire ... greed ... desire and greed for what is impermanent. And what is impermanent?

Sights, sounds, smells, tastes, touches, and ideas are impermanent ..."

SN 35.180--182 Desire, Etc. for the Suffering Exterior Bāhiradukkhachandādisutta

"Mendicants, you should give up desire ... greed ... desire and greed for what is suffering. And what is suffering?

Sights, sounds, smells, tastes, touches, and ideas are suffering ..."

SN 35.183--185 Desire, Etc. for the Not-Self Exterior Bāhirānattachandādisutta

"Mendicants, you should give up desire ... greed ... desire and greed for what is not-self. And what is not-self?

Sights, sounds, smells, tastes, touches, and ideas are not-self ..."

SN 35.186 The Interior Was Impermanent in the Past Ajjhattātītāniccasutta

"Mendicants, in the past the eye, ear, nose, tongue, body, and mind were impermanent.

They understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'"

SN 35.187 The Interior Will Be Impermanent in the Future Ajjhattānāgatāniccasutta

"Mendicants, in the future the eye, ear, nose, tongue, body, and mind will be impermanent ..."

SN 35.188 The Interior Is Impermanent in the Present Ajjhattapaccuppannāniccasutta

"Mendicants, in the present the eye, ear, nose, tongue, body, and mind are impermanent ..."

SN 35.189--191 The Interior as Suffering in the Three Times Ajjhattātītādidukkhasutta

"Mendicants, in the past ... future ... present the eye, ear, nose, tongue, body, and mind are suffering ..."

SN 35.192--194 The Interior as Not-Self in the Three Times Ajjhattātītādianattasutta

"Mendicants, in the past ... future ... present the eye, ear, nose, tongue, body, and mind are not-self ..."

SN 35.195--197 The Exterior as Impermanent in the Three Times Bāhirātītādianiccasutta

"Mendicants, in the past ... future ... present sights, sounds, smells, tastes, touches, and ideas are impermanent ..."

SN 35.198--200 The Exterior as Suffering in the Three Times Bāhirātītādidukkhasutta

"Mendicants, in the past ... future ... present sights, sounds, smells, tastes, touches, and ideas are suffering ..."

SN 35.201--203 The Exterior as Not-Self in the Three Times Bāhirātītādianattasutta

"Mendicants, in the past ... future ... present sights, sounds, smells, tastes, touches, and ideas are not-self ..."

SN 35.204 The Interior and What's Impermanent in the Past Ajjhattātītayadaniccasutta

"Mendicants, in the past the eye, ear, nose, tongue, body, and mind were impermanent. What's impermanent is suffering. What's suffering is not-self. And what's not-self should be truly seen with right understanding like this: 'This is not mine, I am not this, this is not my self.' ..."

SN 35.205 The Interior and What's Impermanent in the Future Ajjhattānāgatayadaniccasutta

"Mendicants, in the future the eye, ear, nose, tongue, body, and mind will be impermanent. What's impermanent is suffering ..."

SN 35.206 The Interior and What's Impermanent in the Present Ajjhattapaccuppannayadaniccasutta

"Mendicants, in the present the eye, ear, nose, tongue, body, and mind are impermanent. What's impermanent is suffering. ..."

SN 35.207--209 The Interior and What's Suffering in the Three Times Ajjhattātītādiyaṁdukkhasutta

"Mendicants, in the past ... future ... present the eye, ear, nose, tongue, body, and mind are suffering. What's suffering is not-self ..."

SN 35.210--212 The Interior and What's Not-Self in the Three Times Ajjhattātītādiyadanattasutta

"Mendicants, in the past ... future ... present the eye, ear, nose, tongue, body, and mind are not-self. And what's not-self should be truly seen with right understanding like this: 'This is not mine, I am not this, this is not my self.' ..."

SN 35.213--215 The Exterior and What's Impermanent in the Three Times Bāhirātītādiyadaniccasutta

"Mendicants, in the past ... future ... present sights, sounds, smells, tastes, touches, and ideas are impermanent. What's impermanent is suffering ..."

SN 35.216--218 The Exterior and What's Suffering in the Three Times Bāhirātītādiyaṁdukkhasutta

"Mendicants, in the past ... future ... present sights, sounds, smells, tastes, touches, and ideas are suffering. What's suffering is not-self ..."

SN 35.219--221 The Exterior and What's Not-Self in the Three Times Bāhirātītādiyadanattasutta

"Mendicants, in the past ... future ... present sights, sounds, smells, tastes, touches, and ideas are not-self. And what's not-self should be truly seen with right understanding like this: 'This is not mine, I am not this, this is not my self.' ..."

SN 35.222 The Interior as Impermanent Ajjhattāyatanaaniccasutta

"Mendicants, the eye, ear, nose, tongue, body, and mind are impermanent.

Seeing this ... They understand: '... there is nothing further for this place.'"

SN 35.223 The Interior as Suffering Ajjhattāyatanadukkhasutta

"Mendicants, the eye, ear, nose, tongue, body, and mind are suffering.

Seeing this ... They understand: '... there is nothing further for this place.'"

SN 35.224 The Interior as Not-Self Ajjhattāyatanaanattasutta

"Mendicants, the eye, ear, nose, tongue, body, and mind are not-self.

Seeing this ... They understand: '... there is nothing further for this place.'"

SN 35.225 The Exterior as Impermanent Bāhirāyatanaaniccasutta

"Mendicants, sights, sounds, smells, tastes, touches, and ideas are impermanent.

Seeing this ... They understand: '... there is nothing further for this place.'"

SN 35.226 The Exterior as Suffering Bāhirāyatanadukkhasutta

"Mendicants, sights, sounds, smells, tastes, touches, and ideas are suffering.

Seeing this ... They understand: '... there is nothing further for this place.'"

SN 35.227 The Exterior as Not-Self Bāhirāyatanaanattasutta

"Mendicants, sights, sounds, smells, tastes, touches, and ideas are not-self.

Seeing this ... They understand: '... there is nothing further for this place.'"

The Chapter on the Ocean

SN 35.228 The Ocean (1st) Paṭhamasamuddasutta

"Mendicants, an unlearned ordinary person speaks of the ocean. But that's not the ocean in the training of the Noble One. That's just a large body of water, a large sea of water. For a person, the eye is an ocean, and its currents are made of sights.

Someone who can withstand those currents is said to have crossed over the ocean of the eye, with its waves and whirlpools, its saltwater crocodiles and monsters. Crossed over, the brahmin stands on the far shore.

For a person, the ear ... nose ... tongue ... body ... mind is an ocean, and its currents are made of ideas. Someone who can withstand those currents is said to have crossed over the ocean of the mind, with its waves and whirlpools, its saltwater crocodiles and monsters. Crossed over, the brahmin stands on the far shore."

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

"A knowledge master who's crossed
－ the ocean so hard to cross,
with its saltwater crocodiles and monsters,
－ its waves, whirlpools, and dangers;
they've completed the spiritual journey,
－ and gone to the end of the world,
they're called 'one who has gone beyond'."

SN 35.229 The Ocean (2nd) Dutiyasamuddasutta

"Mendicants, an unlearned ordinary person speaks of the ocean. But that's not the ocean in the training of the Noble One. That's just a large body of water, a large sea of water.

There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. This is called the ocean in the training of the Noble One. And it's here that this world---with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans---is for the most part sunk. It's become tangled like string, knotted like a ball of thread, and matted like rushes and reeds, and it doesn't escape the places of loss, the bad places, the underworld, transmigration.

There are sounds ... smells ... tastes ... touches ... ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. This is called the ocean in the training of the Noble One. And it's here that this world---with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans---is for the most part sunk. It's become tangled like string, knotted like a ball of thread, and matted like rushes and reeds, and it doesn't escape the places of loss, the bad places, the underworld, transmigration.

Those in whom greed, hate, and ignorance
have faded away;
have crossed the ocean so hard to cross,
with its saltwater crocodiles and monsters,
－ its waves and dangers.
They've slipped their snares, given up death, and have no attachments.
They've given up suffering,
－ so there are no more future lives.
They've come to an end, and cannot be measured;
and they've confounded the King of Death, I say."

SN 35.230 The Simile of the Fisherman Bāḷisikopamasutta

"Mendicants, suppose a fisherman was to cast a baited hook into a deep lake. Seeing the bait, a fish would swallow it. And so the fish that swallowed the hook would meet with tragedy and disaster, and the fisherman can do what he wants with it.

In the same way, there are these six hooks in the world that mean tragedy and slaughter for living creatures. What six?

There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, they're called a mendicant who has swallowed Māra's hook. They've met with tragedy and disaster, and the Wicked One can do with them what he wants.

There are sounds ... smells ... tastes ... touches ... ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, they're called a mendicant who has swallowed Māra's hook. They've met with tragedy and disaster, and the Wicked One can do with them what he wants.

There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn't approve, welcome, and keep clinging to them, they're called a mendicant who hasn't swallowed Māra's hook. They've broken the hook, destroyed it. They haven't met with tragedy and disaster, and the Wicked One cannot do with them what he wants.

There are sounds ... smells ... tastes ... touches ... ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn't approve, welcome, and keep clinging to them, they're called a mendicant who hasn't swallowed Māra's hook. They've broken the hook, destroyed it. They haven't met with tragedy and disaster, and the Wicked One cannot do with them what he wants."

SN 35.231 The Simile of the Latex-Producing Tree Khīrarukkhopamasutta

"Mendicants, take any monk or nun who, when it comes to sights known by the eye, still has greed, hate, and delusion, and has not given them up. If even trivial sights come into their range of vision they overcome their mind, let alone those that are compelling. Why is that? Because they still have greed, hate, and delusion, and have not given them up.

When it comes to sounds ... smells ... tastes ... touches ... ideas known by the mind, they still have greed, hate, and delusion, and have not given them up. If even trivial thoughts come into the range of the mind they overcome their mind, let alone those that are compelling. Why is that? Because they still have greed, hate, and delusion, and have not given them up.

Suppose there was a latex-producing tree---such as a peepal, a banyan, a wavy leaf fig, or a cluster fig---that's a tender young sapling. If a man were to chop it here and there with a sharp axe, would latex come out?"

"Yes, sir.

Why is that? Because it still has latex."

"In the same way, take any monk or nun who, when it comes to sights known by the eye, still has greed, hate, and delusion, and has not given them up. If even trivial sights come into their range of vision they overcome their mind, let alone those that are compelling. Why is that? Because they still have greed, hate, and delusion, and have not given them up.

Take any monk or nun who, when it comes to sights known by the eye, has no greed, hate, and delusion left, and has given them up. If even compelling sights come into their range of vision they don't overcome their mind, let alone those that are trivial. Why is that? Because they have no greed, hate, and delusion left, and have given them up.

When it comes to sounds ... smells ... tastes ... touches ... ideas known by the mind, they have no greed, hate, and delusion left, and have given them up. If even compelling ideas come into the range of the mind they don't overcome their mind, let alone those that are trivial. Why is that? Because they have no greed, hate, and delusion left, and have given them up.

Suppose there was a latex-producing tree---such as a peepal, a banyan, a wavy leaf fig, or a cluster fig---that's dried up, withered, and decrepit. If a man were to chop it here and there with a sharp axe, would latex come out?"

"No, sir. Why is that? Because it has no latex left."

"In the same way, take any monk or nun who, when it comes to sights known by the eye, has no greed, hate, and delusion left, and has given them up. If even compelling sights come into their range of vision they don't overcome their mind, let alone those that are trivial. Why is that? Because they have no greed, hate, and delusion left, and have given them up.

When it comes to sounds ... smells ... tastes ... touches ... ideas known by the mind, they have no greed, hate, and delusion left, and have given them up. If even compelling thoughts come into the range of the mind they don't overcome their mind, let alone those that are trivial. Why is that? Because they have no greed, hate, and delusion left, and have given them up."

SN 35.232 With Koṭṭhita Koṭṭhikasutta

At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Varanasi, in the deer park at Isipatana. Then in the late afternoon, Venerable Mahākoṭṭhita came out of retreat, went to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:

"Reverend Sāriputta, which is it? Is the eye the fetter of sights, or are sights the fetter of the eye? Is the ear ... nose ... tongue ... body ... mind the fetter of ideas, or are ideas the fetter of the mind?"

"Reverend Koṭṭhita, the eye is not the fetter of sights, nor are sights the fetter of the eye. The fetter there is the desire and greed that arises from the pair of them. The ear ... nose ... tongue ... body ... mind is not the fetter of ideas, nor are ideas the fetter of the mind. The fetter there is the desire and greed that arises from the pair of them.

Suppose there was a black ox and a white ox yoked by a single harness or yoke. Would it be right to say that the black ox is the yoke of the white ox, or the white ox is the yoke of the black ox?"

"No, reverend. The black ox is not the yoke of the white ox, nor is the white ox the yoke of the black ox. The yoke there is the single harness or yoke that they're yoked by."

"In the same way, the eye is not the fetter of sights, nor are sights the fetter of the eye. The fetter there is the desire and greed that arises from the pair of them. The ear ... nose ... tongue ... body ... mind is not the fetter of ideas, nor are ideas the fetter of the mind. The fetter there is the desire and greed that arises from the pair of them.

If the eye were the fetter of sights, or if sights were the fetter of the eye, this living of the spiritual life for the complete ending of suffering would not be found. However, since this is not the case, but the fetter there is the desire and greed that arises from the pair of them, this living of the spiritual life for the complete ending of suffering is found.

If the ear ... nose ... tongue ... body ... mind were the fetter of ideas, or if ideas were the fetter of the mind, this living of the spiritual life for the complete ending of suffering would not be found. However, since this is not the case, but the fetter there is the desire and greed that arises from the pair of them, this living of the spiritual life for the complete ending of suffering is found.

This too is a way to understand how this is so.

The Buddha has an eye with which he sees a sight. But he has no desire and greed, for his mind is well freed. The Buddha has an ear ... nose ... tongue ... The Buddha has a body with which he senses touch. But he has no desire and greed, for his mind is well freed. The Buddha has a mind

with which he knows ideas. But he has no desire and greed, for his mind is well freed.

This too is a way to understand how the eye is not the fetter of sights, nor are sights the fetter of the eye. The fetter there is the desire and greed that arises from the pair of them. The ear ... nose ... tongue ... body ... mind is not the fetter of ideas, nor are ideas the fetter of the mind. The fetter there is the desire and greed that arises from the pair of them."

SN 35.233 With Kāmabhū Kāmabhūsutta

At one time the venerables Ānanda and Kāmabhū were staying near Kosambī, in Ghosita's Monastery.

Then in the late afternoon, Venerable Kāmabhū came out of retreat, went to Venerable Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:

"Reverend Ānanda, which is it? Is the eye the fetter of sights, or are sights the fetter of the eye? Is the ear ... nose ... tongue ... body ... mind the fetter of ideas, or are ideas the fetter of the mind?"

"Reverend Kāmabhū, the eye is not the fetter of sights, nor are sights the fetter of the eye. The fetter there is the desire and greed that arises from the pair of them. The ear ... nose ... tongue ... body ... mind is not the fetter of ideas, nor are ideas the fetter of the mind. The fetter there is the desire and greed that arises from the pair of them.

Suppose there was a black ox and a white ox yoked by a single harness or yoke. Would it be right to say that the black ox is the yoke of the white ox, or the white ox is the yoke of the black ox?"

"No, reverend. The black ox is not the yoke of the white ox, nor is the white ox the yoke of the black ox. The yoke there is the single harness or yoke that they're yoked by."

"In the same way, the eye is not the fetter of sights, nor are sights the fetter of the eye. The ear ... nose ... tongue ... body ... mind is not the fetter of ideas, nor are ideas the fetter of the mind. The fetter there is the desire and greed that arises from the pair of them."

SN 35.234 With Udāyī Udāyīsutta

At one time the venerables Ānanda and Udāyī were staying near Kosambī, in Ghosita's Monastery.

Then in the late afternoon, Venerable Udāyī came out of retreat, went to Venerable Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:

"Reverend Ānanda, the Buddha has explained, opened, and illuminated in many ways how this body is not-self. Is it possible to explain consciousness in the same way? To teach, assert, establish, clarify, analyze, and reveal how consciousness is not-self?"

"It is possible, Reverend Udāyī.

Does eye consciousness arise dependent on the eye and sights?"

"Yes, reverend."

"If the cause and reason that gives rise to eye consciousness were to totally and utterly cease without anything left over, would eye consciousness still be found?"

"No, reverend."

"In this way, too, it can be understood how consciousness is not-self.

Does ear ... nose ... tongue ... body ... mind consciousness arise dependent on the mind and ideas?"

"Yes, reverend."

"If the cause and reason that gives rise to mind consciousness were to totally and utterly cease without anything left over, would mind consciousness still be found?"

"No, reverend."

"In this way, too, it can be understood how consciousness is not-self.

Suppose there was a person in need of heartwood. Wandering in search of heartwood, they'd take a sharp axe and enter a forest. There they'd see a big banana tree, straight and young and grown free of defects. They'd cut it down at the base, cut off the root, cut off the top, and unroll the coiled sheaths. But they wouldn't even find sapwood, much less heartwood.

In the same way, a mendicant sees these six fields of contact as neither self nor belonging to self. So seeing, they don't grasp anything in the world. Not grasping, they're not anxious. Not being anxious, they personally become extinguished.

They understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'"

SN 35.235 The Exposition on Burning Ādittapariyāyasutta

"Mendicants, I will teach you an exposition of the teaching on burning. Listen ...

And what is the exposition of the teaching on burning?

You'd be better off mutilating your eye faculty with a red-hot iron nail, burning, blazing and glowing, than getting caught up in the features by way of the details in sights known by the eye. For if you die at a time when your consciousness is still tied to gratification in the features or details, it's possible you'll go to one of two destinations: hell or the animal realm. I speak having seen this drawback.

You'd be better off mutilating your ear faculty with a sharp iron spike ...

You'd be better off mutilating your nose faculty with a sharp nail cutter ...

You'd be better off mutilating your tongue faculty with a sharp razor ...

You'd be better off mutilating your body faculty with a sharp spear, burning, blazing and glowing, than getting caught up in the features by way of the details in touches known by the body. For if you die at a time when your consciousness is still tied to gratification in the features or details, it's possible you'll go to one of two destinations: hell or the animal realm. I speak having seen this drawback.

You'd be better off sleeping. For I say that sleep is useless, fruitless, and unconsciousness for the living. But while you're asleep you won't fall under the sway of such thoughts that would make you create a schism in the Saṅgha. I speak having seen this drawback.

A learned noble disciple reflects on this: 'Forget mutilating the eye faculty with a red-hot iron nail, burning, blazing and glowing! I'd better focus on the fact that the eye, sights, eye consciousness, and eye contact are impermanent. And the painful, pleasant, or neutral feeling that arises conditioned by eye contact is also impermanent.

Forget mutilating the ear faculty with a sharp iron spike, burning, blazing and glowing! I'd better focus on the fact that the ear, sounds, ear consciousness, and ear contact are impermanent. And the painful, pleasant, or neutral feeling that arises conditioned by ear contact is also impermanent.

Forget mutilating the nose faculty with a sharp nail cutter, burning, blazing and glowing! I'd better focus on the fact that the nose, smells, nose consciousness, and nose contact are impermanent. And the painful, pleasant, or neutral feeling that arises conditioned by nose contact is also impermanent.

Forget mutilating the tongue faculty with a sharp razor, burning, blazing and glowing! I'd better focus on the fact that the tongue, tastes, tongue consciousness, and tongue contact are impermanent. And the painful, pleasant, or neutral feeling that arises conditioned by tongue contact is also impermanent.

Forget mutilating the body faculty with a sharp spear, burning, blazing and glowing! I'd better focus on the fact that the body, touches, body consciousness, and body contact are impermanent. And the painful, pleasant, or neutral feeling that arises conditioned by body contact is also impermanent.

Forget sleeping! I'd better focus on the fact that the mind, ideas, mind consciousness, and mind contact are impermanent. And the painful, pleasant, or neutral feeling that arises conditioned by mind contact is also impermanent.'

Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they become disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by eye contact. They grow disillusioned with the ear ... nose ... tongue ... body ... mind ... painful, pleasant, or neutral feeling that arises conditioned by mind contact.

Being disillusioned, desire fades away. When desire fades away they're freed. When they're freed, they know they're freed.

They understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'

This is the exposition of the teaching on burning."

SN 35.236 The Simile of Hands and Feet (1st) Paṭhamahatthapādopamasutta

"Mendicants, when there are hands, picking up and putting down are found. When there are feet, coming and going are found. When there are joints, contracting and extending are found. When there's a belly, hunger and thirst are found.

In the same way, when there's an eye, pleasure and pain arise internally conditioned by eye contact. When there's an ear ... nose ... tongue ... body ... mind, pleasure and pain arise internally conditioned by mind contact.

When there are no hands, picking up and putting down aren't found. When there are no feet, coming and going aren't found. When there are no joints, contracting and extending aren't found. When there's no belly, hunger and thirst aren't found.

In the same way, when there's no eye, pleasure and pain don't arise internally conditioned by eye contact. When there's no ear ... nose ... tongue ... body ... mind, pleasure and pain don't arise internally conditioned by mind contact."

SN 35.237 The Simile of Hands and Feet (2nd) Dutiyahatthapādopamasutta

"Mendicants, when there are hands, there's picking up and putting down. When there are feet, there's coming and going. When there are joints, there's contracting and extending. When there's a belly, there's hunger and thirst.

When there are no hands, there's no picking up and putting down. When there are no feet, there's no coming and going. When there are no joints, there's no contracting and extending. When there's no belly, there's no hunger and thirst.

The Chapter on the Simile of the Vipers

SN 35.238 The Simile of the Vipers Āsīvisopamasutta

"Mendicants, suppose there were four lethal poisonous vipers. Then a person would come along who wants to live and doesn't want to die, who wants to be happy and recoils from pain.

They'd say to him, 'Worthy man, here are four lethal poisonous vipers. They must be periodically picked up, washed, fed, and put to sleep. But when one or other of these four poisonous vipers gets angry with you, you'll meet with death or deadly pain. So then, worthy man, do what has to be done.'

Then that man, terrified of those four poisonous vipers, would flee this way or that.

They'd say to him, 'Worthy man, there are five deadly enemies chasing you, thinking: "When we catch sight of him, we'll murder him right there!" So then, worthy man, do what has to be done.'

Then that man, terrified of those four poisonous vipers and those five deadly enemies, would flee this way or that.

They'd say to him, 'Worthy man, there's a sixth hidden killer chasing you with a drawn sword, thinking: "When I catch sight of him, I'll chop off his head right there!" So then, worthy man, do what has to be done.'

Then that man, terrified of those four poisonous vipers and those five deadly enemies and the hidden killer, would flee this way or that.

He'd see an empty village. But whatever house he enters is vacant, deserted, and empty. And whatever vessel he touches is vacant, hollow, and empty.

They'd say to him, 'Worthy man, there are bandits who raid villages, and they're striking now. So then, worthy man, do what has to be done.'

Then that man, terrified of those four poisonous vipers and those five deadly enemies and the hidden killer and the bandits, would flee this way or that.

He'd see a large deluge, whose near shore is dubious and perilous, while the far shore is a sanctuary free of peril. But there's no ferryboat or bridge for crossing over.

Then that man thought, 'Why don't I gather grass, sticks, branches, and leaves and make a raft? Riding on the raft, and paddling with my hands and feet, I can safely reach the far shore.'

And so that man did exactly that. Having crossed over and gone beyond, the brahmin stands on the far shore.

I've made up this simile to make a point. And this is the point.

'Four lethal poisonous vipers' is a term for the four principal states: the elements of earth, water, fire, and air.

'Five deadly enemies' is a term for the five grasping aggregates, that is: form, feeling, perception, choices, and consciousness.

'The sixth hidden killer with a drawn sword' is a term for relishing and greed.

'Empty village' is a term for the six interior sense fields. If an astute, competent, clever person investigates this in relation to the eye, it appears vacant, hollow, and empty. If an astute, competent, clever person investigates this in relation to the ear ... nose ... tongue ... body ... mind, it appears vacant, hollow, and empty.

'Bandits who raid villages' is a term for the six exterior sense fields. The eye is struck by both agreeable and disagreeable sights. The ear ... nose ... tongue ... body ... mind is struck by both agreeable and disagreeable ideas.

'Large deluge' is a term for the four floods: the floods of sensual pleasures, desire to be reborn, views, and ignorance.

'The near shore that's dubious and perilous' is a term for substantial reality.

'The far shore, a sanctuary free of peril' is a term for extinguishment.

'The raft' is a term for the noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

'Paddling with hands and feet' is a term for rousing energy.

'Crossed over, gone beyond, the brahmin stands on the shore' is a term for a perfected one."

SN 35.239 The Simile of the Chariot Rathopamasutta

"Mendicants, when a mendicant has three qualities they're full of joy and happiness in this very life, and they have laid the groundwork for ending the defilements. What three?

They guard the sense doors, eat in moderation, and are committed to wakefulness.

And how does a mendicant guard the sense doors?

When a mendicant sees a sight with their eyes, they don't get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.

When they hear a sound with their ears ...

When they smell an odor with their nose ...

When they taste a flavor with their tongue ...

When they feel a touch with their body ...

When they know an idea with their mind, they don't get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.

Suppose a chariot stood harnessed to thoroughbreds at a level crossroads, with a goad ready. A deft horse trainer, a master charioteer, might mount the chariot, taking the reins in his right hand and goad in the left. He'd drive out and back wherever he wishes, whenever he wishes.

In the same way, a mendicant trains to protect, control, tame, and pacify these six senses.

That's how a mendicant guards the sense doors.

And how does a mendicant eat in moderation?

It's when a mendicant reflects rationally on the food that they eat: 'Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.'

It's like a person who puts ointment on a wound only so that it can heal; or who oils an axle only so that it can carry a load.

In the same way, a mendicant reflects rationally on the food that they eat: 'Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.'

That's how a mendicant eats in moderation.

And how is a mendicant committed to wakefulness?

It's when a mendicant practices walking and sitting meditation by day, purifying their mind from obstacles. In the first watch of the night, they continue to practice walking and sitting meditation. In the middle watch, they lie down in the lion's posture---on the right side, placing one foot on top of the other---mindful and aware, and focused on the time of getting up. In the last watch, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles.

This is how a mendicant is committed to wakefulness.

When a mendicant has these three qualities they're full of joy and happiness in this very life, and they have laid the groundwork for ending the defilements."

SN 35.240 The Simile of the Tortoise Kummopamasutta

"Once upon a time, mendicants, a tortoise was grazing along the bank of a river in the afternoon. At the same time, a jackal was also hunting along the river bank. The tortoise saw the jackal off in the distance hunting, so it drew its limbs and neck inside its shell, and kept passive and silent.

But the jackal also saw the tortoise off in the distance grazing. So it went up to the tortoise and waited nearby, thinking, 'When that tortoise sticks one or other of its limbs or neck out from its shell, I'll grab it right there, rip it out, and eat it!'

But when that tortoise didn't stick one or other of its limbs or neck out from its shell, the jackal left disappointed, since it couldn't find a vulnerability.

In the same way, Māra the Wicked is always waiting nearby, thinking: 'Hopefully I can find a vulnerability in the eye, ear, nose, tongue, body, or mind.' That's why you should live with sense doors guarded.

When you see a sight with your eyes, don't get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, practice restraint, protecting the faculty of sight, and achieving its restraint.

When you hear a sound with your ears ...

When you smell an odor with your nose ...

When you taste a flavor with your tongue ...

When you feel a touch with your body ...

When you know an idea with your mind, don't get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, practice restraint, protecting the faculty of mind, and achieving its restraint.

When you live with your sense doors guarded, Māra will leave you disappointed, since he can't find a vulnerability, just like the jackal left the tortoise.

A mendicant should collect their thoughts
as a tortoise draws its limbs into its shell.
Independent, not disturbing others,
quenched: they wouldn't blame anyone."

SN 35.241 The Simile of the Tree Trunk (1st) Paṭhamadārukkhandhopamasutta

At one time the Buddha was staying near Kosambī on the bank of the Ganges river.

Seeing a large tree trunk being carried along by the current, he addressed the mendicants, "Mendicants, do you see that large tree trunk being carried along by the current of the Ganges river?"

"Yes, sir."

"Mendicants, assume that that tree trunk doesn't collide with the near shore or the far shore, or sink in the middle, or get stranded on high ground. And assume that it doesn't get taken by humans or non-humans or caught up in a whirlpool, and that it doesn't rot away. In that case, that tree trunk will slant, slope, and incline towards the ocean. Why is that? Because the current of the Ganges river slants, slopes, and inclines towards the ocean.

In the same way, assume that you don't collide with the near shore or the far shore, or sink in the middle, or get stranded on high ground. And assume that you don't get taken by humans or non-humans or caught up in a whirlpool, and that you don't rot away. In that case, you will slant, slope, and incline towards extinguishment. Why is that? Because right view slants, slopes, and inclines towards extinguishment."

When he said this, one of the mendicants asked the Buddha:

"But sir, what's the near shore and what's the far shore? What's sinking in the middle? What's getting stranded on high ground? What's getting taken by humans or non-humans? What's getting caught up in a whirlpool? And what's rotting away?"

"'The near shore', mendicant, is a term for the six interior sense fields.

'The far shore' is a term for the six exterior sense fields.

'Sinking in the middle' is a term for greed and relishing.

'Stranded on high ground' is a term for the conceit 'I am'.

And what's getting taken by humans? It's when someone mixes closely with laypeople, sharing their joys and sorrows---happy when they're happy and sad when they're sad---and getting involved in their business. That's called getting taken by humans.

And what's getting taken by non-humans? It's when someone leads the spiritual life wishing to be reborn in one of the orders of gods: 'By this precept or observance or fervent austerity or spiritual life, may I become one of the gods!' That's called getting taken by non-humans. 'Caught up in a whirlpool' is a term for the five kinds of sensual stimulation.

And what's rotting away? It's when some person is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner---though claiming to be one---rotten inside, festering, and depraved. This is called 'rotting away'."

Now at that time Nanda the cowherd was sitting not far from the Buddha. Then he said to the Buddha:

"I won't collide with the near shore or the far shore, or sink in the middle, or get stranded on high ground. And I won't get taken by humans or non-humans or caught up in a whirlpool, and I won't rot away. Sir, may I receive the going forth, the ordination in the Buddha's presence?"

"Well then, Nanda, return the cows to their owners."

"Sir, the cows will go back by themselves, since they love their calves."

"Still, Nanda, you should return them to their owners."

Then Nanda, after returning the cows to their owners, went up to the Buddha and said to him, "Sir, I have returned the cows to their owners. May I receive the going forth, the ordination in the Buddha's presence?"

And the cowherd Nanda received the going forth, the ordination in the Buddha's presence. Not long after his ordination, Venerable Nanda became one of the perfected.

SN 35.242 The Simile of the Tree Trunk (2nd) Dutiyadārukkhandhopamasutta

At one time the Buddha was staying near Kimibilā on the bank of the Ganges river. Seeing a large tree trunk being carried along by the current, he addressed the mendicants: "Mendicants, do you see that large tree trunk being carried along by the current of the Ganges river?"

"Yes, sir," they replied. ... When this was said, Venerable Kimbila said to the Buddha:

"And what, Kimbila, is rotting away? It's when a mendicant has committed the kind of corrupt offense for which no resolution is possible. This is called 'rotting away'."

SN 35.243 The Explanation on the Festering Avassutapariyāyasutta

At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Now at that time a new town hall had recently been constructed for the Sakyans of Kapilavatthu. It had not yet been occupied by an ascetic or brahmin or any person at all.

Then the Sakyans of Kapilavatthu went up to the Buddha, bowed, sat down to one side, and said to him, "Sir, a new town hall has recently been constructed for the Sakyans of Kapilavatthu. It has not yet been occupied by an ascetic or brahmin or any person at all. May the Buddha be the first to use it, and only then will the Sakyans of Kapilavatthu use it. That would be for the lasting welfare and happiness of the Sakyans of Kapilavatthu." The Buddha consented with silence.

Knowing that the Buddha had consented, the Sakyans got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right. Then they went to the new town hall, where they spread carpets all over, prepared seats, set up a water jar, and placed an oil lamp. Then they went back to the Buddha and told him of their preparations, saying, "Please, sir, come at your convenience."

Then the Buddha robed up and, taking his bowl and robe, went to the new town hall together with the Saṅgha of mendicants. Having washed his feet he entered the town hall and sat against the central column facing east. The Saṅgha of mendicants also washed their feet, entered the town hall, and sat against the west wall facing east, with the Buddha right in front of them. The Sakyans of Kapilavatthu also washed their feet, entered the town hall, and sat against the east wall facing west, with the Buddha right in front of them. The Buddha spent much of the night educating, encouraging, firing up, and inspiring the Sakyans with a Dhamma talk. Then he dismissed them, saying, "The night is getting late, Gotamas. Please go at your convenience."

"Yes, sir," replied the Sakyans. They got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving.

And then, soon after the Sakyans had left, the Buddha addressed Venerable Mahāmoggallāna, "Moggallāna, the Saṅgha of mendicants is rid of dullness and drowsiness. Give them some Dhamma talk as you feel inspired. My back is sore, I'll stretch it."

"Yes, sir," Mahāmoggallāna replied. And then the Buddha spread out his outer robe folded in four and laid down in the lion's posture---on the right side, placing one foot on top of the other---mindful and aware, and focused on the time of getting up.

There Venerable Mahāmoggallāna addressed the mendicants: "Reverends, mendicants!"

"Reverend," they replied. Venerable Mahāmoggallāna said this:

"I will teach you the explanation of the festering and the not festering. Listen and apply your mind well, I will speak."

"Yes, reverend," they replied. Venerable Mahāmoggallāna said this:

"And how is someone festering?

Take a mendicant who sees a sight with the eye. If it's pleasant they hold on to it, but if it's unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart restricted. And they don't truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

They hear a sound ... smell an odor ... taste a flavor ... feel a touch ... know an idea with the mind. If it's pleasant they hold on to it, but if it's unpleasant they dislike it. They live with mindfulness of the body unestablished and a limited heart. And they don't truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

This is called a mendicant who is festering when it comes to sights known by the eye, sounds ... smells ... tastes ... touches ... ideas known by the mind.

When a mendicant lives like this, if Māra comes at them through the eye he finds a vulnerability and gets hold of them. If Māra comes at them through the ear ... nose ... tongue ... body ... mind he finds a vulnerability and gets hold of them.

Suppose there was a house made of reeds or straw that was dried up, withered, and decrepit. If a person came to it with a burning grass torch from the east, west, north, south, below, above, or from anywhere, the fire would find a vulnerability, it would get a foothold.

In the same way, when a mendicant lives like this, if Māra comes at them through the eye he finds a vulnerability and gets hold of them. If Māra comes at them through the ear ... nose ... tongue ... body ... mind he finds a vulnerability and gets hold of them.

When a mendicant lives like this, they're mastered by sights, sounds, smells, tastes, touches, and ideas, they don't master these things.

This is called a mendicant who has been mastered by sights, sounds, smells, tastes, touches, and ideas. They're mastered, not a master. Bad, unskillful qualities have mastered them, which are corrupting, leading to future lives, hurtful, and resulting in suffering and future rebirth, old age, and death.

That's how someone is festering.

And how is someone not festering?

Take a mendicant who sees a sight with the eye. If it's pleasant they don't hold on to it, and if it's unpleasant they don't dislike it. They live with mindfulness of the body established and a limitless heart. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

They hear a sound ... smell an odor ... taste a flavor ... feel a touch ... know an idea with the mind. If it's pleasant they don't hold on to it, and if it's unpleasant they don't dislike it. They live with mindfulness of the body established and a limitless heart. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

This is called a mendicant who is not festering when it comes to sights known by the eye, sounds ... smells ... tastes ... touches ... ideas known by the mind.

When a mendicant lives like this, if Māra comes at them through the eye he doesn't find a vulnerability or get hold of them. If Māra comes at them through the ear ... nose ... tongue ... body ... mind he doesn't find a vulnerability or get hold of them.

Suppose there was a bungalow or hall made of thick clay with its plaster still wet. If a person came to it with a burning grass torch from the east, west, north, south, below, above, or from anywhere, the fire wouldn't find a vulnerability, it would get no foothold.

In the same way, when a mendicant lives like this, if Māra comes at them through the eye he doesn't find a vulnerability or get hold of them. If Māra comes at them through the ear ... nose ... tongue ... body ... mind he doesn't find a vulnerability or get hold of them.

When a mendicant lives like this, they master sights, sounds, smells, tastes, touches, and ideas, they're not mastered by these things.

This is called a mendicant who has mastered sights, sounds, smells, tastes, touches, and ideas. They're a master, not mastered. Bad, unskillful qualities have been mastered by them, which are corrupting, leading to future lives, hurtful, and resulting in suffering and future rebirth, old age, and death.

That's how someone is not festering."

Then the Buddha got up and said to Venerable Mahāmoggallāna:

"Good, good, Moggallāna! It's good that you've taught this explanation of the festering and the not festering."

This is what Venerable Mahāmoggallāna said, and the teacher approved. Satisfied, the mendicants approved what Mahāmoggallāna said.

SN 35.244 Entailing Suffering Dukkhadhammasutta

"Mendicants, when a mendicant truly understands the origin and ending of all things that entail suffering, then they've seen sensual pleasures in such a way that they have no underlying tendency for desire, affection, infatuation, and passion for sensual pleasures. And they've awakened to a way of conduct and a way of living such that, when they live in that way, bad, unskillful qualities of covetousness and displeasure don't overwhelm them.

And how does a mendicant truly understand the origin and ending of all things that entail suffering?

'Such is form, such is the origin of form, such is the ending of form. Such is feeling ... perception ... choices ... consciousness, such is the origin of consciousness, such is the ending of consciousness.'

That's how a mendicant truly understands the origin and ending of all things that entail suffering.

And how has a mendicant seen sensual pleasures in such a way that they have no underlying tendency for desire, affection, infatuation, and passion for sensual pleasures?

Suppose there was a pit of glowing coals deeper than a man's height, filled with glowing coals that neither flamed nor smoked. Then a person would come along who wants to live and doesn't want to die, who wants to be happy and recoils from pain. Two strong men would grab each arm and drag them towards the pit of glowing coals. They'd writhe and struggle to and fro. Why is that? For that person knows, 'If I fall in that pit of glowing coals, that will result in my death or deadly pain.'

In the same way, when a mendicant has seen sensual pleasures as like a pit of glowing coals, they have no underlying tendency for desire, affection, infatuation, and passion for sensual pleasures.

And how has a mendicant awakened to a way of conduct and a way of living such that, when they live in that way, bad, unskillful qualities of covetousness and displeasure don't overwhelm them?

Suppose a person was to enter a thicket full of thorns. They'd have thorns before and behind, to the left and right, below and above. So they'd go forward mindfully and come back mindfully, thinking, 'May I not get any thorns!'

In the same way, whatever in the world seems nice and pleasant is called a thorn in the training of the Noble One. When they understand what a thorn is, they should understand restraint and lack of restraint.

And how is someone unrestrained?

This is how someone is unrestrained.

And how is someone restrained?

This is how someone is restrained.

Perhaps while that mendicant is conducting themselves and living in this way, bad, unskillful memories and thoughts prone to fetters arise every so often due to loss of mindfulness. Slowly mindfulness arises, but then they quickly give up, get rid of, eliminate, and obliterate those thoughts.

Suppose there was an iron cauldron that had been heated all day, and a person let two or three drops of water fall onto it. Slowly the drops fall, but then they quickly dry up and evaporate.

In the same way, perhaps while that mendicant is conducting themselves and living in this way, bad, unskillful memories and thoughts prone to fetters arise every so often due to loss of mindfulness. Slowly mindfulness arises, but then they quickly give up, get rid of, eliminate, and obliterate those thoughts.

This is how a mendicant has awakened to a way of conduct and a way of living such that, when they live in that way, bad, unskillful qualities of covetousness and displeasure don't overwhelm them.

While that mendicant conducts themselves in this way and lives in this way, it may be that rulers or their chief ministers, friends or colleagues, relatives or family would invite them to accept wealth, saying, 'Please, worthy man, why let these ocher robes torment you? Why follow the practice of shaving your head and carrying an alms bowl? Come, return to a lesser life, enjoy wealth, and make merit!' But it is quite impossible for a mendicant who conducts themselves in this way and lives in this way to resign the training and return to a lesser life.

Suppose that, although the Ganges river slants, slopes, and inclines to the east, a large crowd were to come along with a spade and basket, saying: 'We'll make this Ganges river slant, slope, and incline to the west!'

What do you think, mendicants? Would they still succeed?"

"No, sir. Why is that? The Ganges river slants, slopes, and inclines to the east. It's not easy to make it slant, slope, and incline to the west. That large crowd will eventually get weary and frustrated."

"In the same way, while that mendicant conducts themselves in this way and lives in this way, it may be that rulers or their chief ministers, friends or colleagues, relatives or family should invite them to accept wealth, saying, 'Please, worthy man, why let these ocher robes torment you? Why follow the practice of shaving your head and carrying an alms bowl? Come, return to a lesser life, enjoy wealth, and make merit!' But it is quite impossible for a mendicant who conducts themselves in this way and lives in this way to resign the training and return to a lesser life.

Why is that? Because for a long time that mendicant's mind has slanted, sloped, and inclined to seclusion. So it's impossible for them to return to a lesser life."

SN 35.245 The Simile of the Parrot Tree Kiṁsukopamasutta

Then one mendicant went up to another mendicant and asked, "Reverend, at what point is a mendicant's vision well purified?"

"When a mendicant truly understands the origin and ending of the six fields of contact, at that point their vision is well purified."

Not content with that answer, that mendicant went up to a series of other mendicants and received the following answers:

"When a mendicant truly understands the origin and ending of the five grasping aggregates, at that point their vision is well purified."

"When a mendicant truly understands the origin and ending of the four principal states, at that point their vision is well purified."

"When a mendicant truly understands that everything that has a beginning has an end, at that point their vision is well purified."

Not content with any of those answers, that mendicant went up to the Buddha and told him what had happened. Then he asked, "Sir, at what point is a mendicant's vision well purified?"

"Mendicant, suppose a person had never seen a parrot tree. They'd go up to someone who had seen a parrot tree and ask them, 'Worthy man, what's a parrot tree like?'

They'd say, 'A parrot tree is blackish, like a charred stump.' Now, at that time a parrot tree may well have been just as that person saw it.

Not content with that answer, that person would go up to a series of other people and receive the following answers: 'A parrot tree is reddish, like a scrap of meat.' 'A parrot tree has flaking bark and burst pods, like a sirisa.' 'A parrot tree has luxuriant, shady foliage, like a banyan.' Now, at each of those times a parrot tree may well have been just as those people saw them.

In the same way, those true persons each answered according to what they were focused on when their vision was well purified.

Suppose there was a king's frontier citadel with fortified embankments, ramparts, and arches, and six gates. And it has a gatekeeper who is astute, competent, and clever. He keeps strangers out and lets known people in.

A swift pair of messengers would arrive from the east and say to the gatekeeper, 'Worthy man, where is the lord of the city?'

They'd say, 'There he is, sirs, seated at the central square.'

Then that swift pair of messengers would deliver a message of truth to the lord of the city and depart the way they came.

A swift pair of messengers would come from the west ... north ... south ... deliver a message of truth to the lord of the city and depart the way they came.

I've made up this simile to make a point. And this is the point.

'City' is a term for this body made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction.

'Six gates' is a term for the six interior sense fields.

'Gatekeeper' is a term for mindfulness.

'A swift pair of messengers' is a term for serenity and discernment.

'The lord of the city' is a term for consciousness.

'The central square' is a term for the four principal states: the elements of earth, water, fire, and air.

'A message of truth' is a term for extinguishment.

'The way they came' is a term for the noble eightfold path, that is, right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion."

SN 35.246 The Simile of the Harp Vīṇopamasutta

"Mendicants, any monk or nun who has desire or greed or hate or delusion or repulsion come up for sights known by the eye should shield their mind from them: 'This path is dangerous and perilous, thorny and tangled; it's a wrong turn, a bad path, a harmful way. This path is frequented by untrue persons, not by true persons. It's not worthy of you.' The mind should be shielded from this when it comes to sights known by the eye.

Any monk or nun who has desire or greed or hate or delusion or repulsion come up for sounds ... smells ... tastes ... touches ... ideas known by the mind should shield their mind against them: 'This path is dangerous and perilous, thorny and tangled; it's a wrong turn, a bad path, a harmful way. This path is frequented by untrue persons, not by true persons. It's not worthy of you.' The mind should be shielded from this when it comes to ideas known by the mind.

Suppose the crops have ripened, but the caretaker is negligent. If an ox fond of crops invades the crops they'd indulge themselves as much as they like.

In the same way, when an unlearned ordinary person doesn't exercise restraint when it comes to the six fields of contact, they indulge themselves in the five kinds of sensual stimulation as much as they like.

Suppose the crops have ripened, and the caretaker is diligent. If an ox fond of crops invades the crops the caretaker would grab them firmly by the muzzle. Then they'd grab them above the hump and hold them fast there. Then they'd give them a good thrashing before driving them away. For a second time, and even a third time, the same thing might happen. As a result, no matter how long they stand or sit in a village or wilderness, that ox fond of crops would never invade that crop again, remembering the beating they got earlier.

In the same way, when a mendicant's mind is subdued, well subdued when it comes to the six fields of contact, becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.

Suppose a king or their chief minister had never heard the sound of an arched harp. When he first hears the sound, he'd say, 'My man, what is making this sound, so arousing, sensuous, intoxicating, infatuating, and captivating?'

They'd say to him, 'That, sir, is an arched harp.'

He'd say, 'Go, my man, fetch me that arched harp.'

So they'd fetch it and say, 'This, sir, is that arched harp.'

He'd say, 'I've had enough of that arched harp! Just fetch me the sound.'

They'd say, 'Sir, this arched harp is made of many components assembled together, which make a sound when they're played. That is, it depends on the body, the skin, the neck, the head, the strings, the plectrum, and a person to play it properly. That's how an arched harp is made of many components assembled together, which make a sound when they're played.'

But he'd split that harp into ten pieces or a hundred pieces, then splinter it up. He'd burn the splinters with fire, and reduce them to ashes. Then he'd sweep away the ashes in a strong wind, or float them away down a swift stream.

Then he'd say, 'It seems that there's nothing to this thing called an arched harp or whatever's called an arched harp! But people waste their time with it, negligent and heedless!'

In the same way, a mendicant searches for form, feeling, perception, choices, and consciousness anywhere they might be reborn. As they search in this way, their ideas of 'I' or 'mine' or 'I am' are no more."

SN 35.247 The Simile of Six Animals Chappāṇakopamasutta

"Mendicants, suppose a person with wounded and festering limbs was to enter a thicket of thorny reeds. The kusa thorns would pierce their feet, and the reed leaves would scratch their limbs. And that would cause that person to experience even more pain and distress.

In the same way, some mendicant goes to a village or a wilderness and gets scolded, 'This venerable, acting like this, behaving like this, is a filthy village thorn.' Understanding that they're a thorn, they should understand restraint and lack of restraint.

And how is someone unrestrained?

Take a mendicant who sees a sight with their eyes. If it's pleasant they hold on to it, but if it's unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart restricted. And they don't truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

When they hear a sound with their ears ...

When they smell an odor with their nose ...

When they taste a flavor with their tongue ...

When they feel a touch with their body ...

Suppose a person was to catch six animals, with diverse territories and feeding grounds, and tie them up with a strong rope. They'd catch a snake, a crocodile, a bird, a dog, a jackal, and a monkey, tie each up with a strong rope, then tie a knot in the middle and let them loose.

Then those six animals with different domains and ranges would each pull towards their own domain and range. The snake would pull one way, thinking 'I'm going into a termite mound!' The crocodile would pull another way, thinking 'I'm going into the water!' The bird would pull another way, thinking 'I'm flying into the atmosphere!' The dog would pull another way, thinking 'I'm going into the village!' The jackal would pull another way, thinking 'I'm going into the charnel ground!' The monkey would pull another way, thinking 'I'm going into the jungle!' When those six animals became exhausted and worn out, the strongest of them would get their way, and they'd all have to submit to their control.

In the same way, when a mendicant has not developed or cultivated mindfulness of the body, their eye pulls towards pleasant sights, but is put off by unpleasant sights. Their ear ... nose ... tongue ... body ... mind pulls towards pleasant ideas, but is put off by unpleasant ideas.

This is how someone is unrestrained.

And how is someone restrained?

Take a mendicant who sees a sight with their eyes. If it's pleasant they don't hold on to it, and if it's unpleasant they don't dislike it. They live with mindfulness of the body established and a limitless heart. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

They hear a sound ... smell an odor ... taste a flavor ... feel a touch ... know an idea with their mind. If it's pleasant they don't hold on to it, and if it's unpleasant they don't dislike it. They live with mindfulness of the body established and a limitless heart. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

Then those six animals with different domains and ranges would each pull towards their own domain and range. The snake would pull one way, thinking 'I'm going into a termite mound!' The crocodile would pull another way, thinking 'I'm going into the water!' The bird would pull another way, thinking 'I'm flying into the atmosphere!' The dog would pull another way, thinking 'I'm going into the village!' The jackal would pull another way, thinking 'I'm going into the charnel ground!' The monkey would pull another way, thinking 'I'm going into the jungle!' When those six animals became exhausted and worn out, they'd stand or sit or lie down right by that post or pillar.

In the same way, when a mendicant has developed and cultivated mindfulness of the body, their eye doesn't pull towards pleasant sights, and isn't put off by unpleasant sights. Their ear ... nose ... tongue ... body ... mind doesn't pull towards pleasant ideas, and isn't put off by unpleasant ideas. This is how someone is restrained.

'A strong post or pillar' is a term for mindfulness of the body.

So you should train like this: 'We will develop mindfulness of the body. We'll cultivate it, make it our vehicle and our basis, keep it up, consolidate it, and properly implement it.' That's how you should train."

SN 35.248 The Sheaf of Barley Yavakalāpisutta

"Mendicants, suppose a sheaf of barley was placed at a crossroads. Then six people would come along carrying flails, and started threshing the sheaf of barley. So that sheaf of barley would be thoroughly threshed by those six flails. Then a seventh person would come along carrying a flail, and they'd give the sheaf of barley a seventh threshing. So that sheaf of barley would be even more thoroughly threshed by that seventh flail.

In the same way, an unlearned ordinary person is struck in the eye by both pleasant and unpleasant sights. They're struck in the ear ... nose ... tongue ... body ... mind by both pleasant and unpleasant ideas. And if that unlearned ordinary person has intentions regarding rebirth into a new state of existence in the future, that futile person is even more thoroughly struck, like that sheaf of barley threshed by the seventh person.

Once upon a time, a battle was fought between the gods and the titans. Then Vepacitti, lord of titans, addressed the titans, 'My good fellows, if the titans defeat the gods in this battle, bind Sakka, the lord of gods, by his limbs and neck and bring him to my presence in the citadel of the titans.'

Meanwhile, Sakka, lord of gods, addressed the gods of the thirty-three, 'My good fellows, if the gods defeat the titans in this battle, bind Vepacitti by his limbs and neck and bring him to my presence in the Hall of Justice of the gods.'

In that battle the gods won and the titans lost. So the gods of the thirty-three bound Vepacitti by his limbs and neck and brought him to Sakka's presence in the Hall of Justice of the gods.

And there Vepacitti remained bound by his limbs and neck. That is, until he thought, 'It's the gods who are principled, while the titans are unprincipled. Now I belong right here in the castle of the gods.' Then he found himself freed from the bonds on his limbs and neck. He entertained himself, supplied and provided with the five kinds of heavenly sensual stimulation.

But when he thought, 'It's the titans who are principled, while the gods are unprincipled. Now I will go over there to the citadel of the titans,' he found himself bound by his limbs and neck, and the five kinds of heavenly sensual stimulation disappeared.

That's how subtly Vepacitti was bound. But the bonds of Māra are even more subtle than that. When you conceive, you're bound by Māra. Not conceiving, you're free from the Wicked One.

These are all forms of conceiving: 'I am', 'I am this', 'I will be', 'I will not be', 'I will have form', 'I will be formless', 'I will be percipient', 'I will be non-percipient', 'I will be neither percipient nor non-percipient.' Conceit is a disease, a boil, a dart. So mendicants, you should train yourselves like this: 'We will live with a heart that does not conceive.'

These are all disturbances: 'I am', 'I am this', 'I will be', 'I will not be', 'I will have form', 'I will be formless', 'I will be percipient', 'I will be non-percipient', 'I will be neither percipient nor non-percipient.' Disturbances are a disease, a boil, a dart. So mendicants, you should train yourselves like this: 'We will live with a heart free of disturbances.'

These are all tremblings: 'I am', 'I am this', 'I will be', 'I will not be', 'I will have form', 'I will be formless', 'I will be percipient', 'I will be non-percipient', 'I will be neither percipient nor non-percipient.' Trembling is a disease, a boil, a dart. So mendicants, you should train yourselves like this: 'We will live with a heart free of tremblings.'

These are all proliferations: 'I am', 'I am this', 'I will be', 'I will not be', 'I will have form', 'I will be formless', 'I will be percipient', 'I will be non-percipient', 'I will be neither percipient nor non-percipient.' Proliferation is a disease, a boil, a dart. So mendicants, you should train yourselves like this: 'We will live with a heart free of proliferation.'

These are all conceits: 'I am', 'I am this', 'I will be', 'I will not be', 'I will have form', 'I will be formless', 'I will be percipient', 'I will be non-percipient', 'I will be neither percipient nor non-percipient.' Conceit is a disease, a boil, a dart. So mendicants, you should train yourselves like this: 'We will live with a heart that has struck down conceit.'"

Linked Discourses on the Six Sense Fields ​

The Chapter on Impermanence ​

SN 35.1 The Interior as Impermanent Ajjhattāniccasutta ​

SN 35.2 The Interior as Suffering Ajjhattadukkhasutta ​

SN 35.3 The Interior as Not-Self Ajjhattānattasutta ​

SN 35.4 The Exterior as Impermanent Bāhirāniccasutta ​

SN 35.5 The Exterior as Suffering Bāhiradukkhasutta ​

SN 35.6 The Exterior as Not-Self Bāhirānattasutta ​

SN 35.7 The Interior as Impermanent in the Three Times Ajjhattāniccātītānāgatasutta ​

SN 35.8 The Interior as Suffering in the Three Times Ajjhattadukkhātītānāgatasutta ​

SN 35.9 The Interior as Not-Self in the Three Times Ajjhattānattātītānāgatasutta ​

SN 35.10 The Exterior as Impermanent in the Three Times Bāhirāniccātītānāgatasutta ​

SN 35.11 The Exterior as Suffering in the Three Times Bāhiradukkhātītānāgatasutta ​

SN 35.12 The Exterior as Not-Self in the Three Times Bāhirānattātītānāgatasutta ​

The Chapter on Pairs ​

SN 35.13 Before My Awakening (Interior) Paṭhamapubbesambodhasutta ​

SN 35.14 Before My Awakening (Exterior) Dutiyapubbesambodhasutta ​

SN 35.15 In Search of Gratification (Interior) Paṭhamaassādapariyesanasutta ​

SN 35.16 In Search of Gratification (Exterior) Dutiyaassādapariyesanasutta ​

SN 35.17 If There Were No Gratification (Interior) Paṭhamanoceassādasutta ​

SN 35.18 If There Were No Gratification (Exterior) Dutiyanoceassādasutta ​

SN 35.19 Taking Pleasure (Interior) Paṭhamābhinandasutta ​

SN 35.20 Taking Pleasure (Exterior) Dutiyābhinandasutta ​

SN 35.21 The Arising of Suffering (Interior) Paṭhamadukkhuppādasutta ​

SN 35.22 The Arising of Suffering (Exterior) Dutiyadukkhuppādasutta ​

The Chapter on the All ​

SN 35.23 All Sabbasutta ​

SN 35.24 Giving Up Pahānasutta ​

SN 35.25 Giving Up By Direct Knowledge and Complete Understanding Abhiññāpariññāpahānasutta ​

SN 35.26 Without Completely Understanding (1st) Paṭhamaaparijānanasutta ​

SN 35.27 Without Completely Understanding (2nd) Dutiyaaparijānanasutta ​

SN 35.28 Burning Ādittasutta ​

SN 35.29 Oppressed Addhabhūtasutta ​

SN 35.30 The Practice Fit for Uprooting Samugghātasāruppasutta ​

SN 35.31 The Practice Conducive to Uprooting (1st) Paṭhamasamugghātasappāyasutta ​

SN 35.32 The Practice Conducive to Uprooting (2nd) Dutiyasamugghātasappāyasutta ​

The Chapter on Liable to Be Reborn ​

SN 35.33--42 Ten on Liable to Be Reborn, Etc. Jātidhammāsutta ​

The Chapter on All is Impermanent ​

SN 35.43--51 Nine on Impermanence, Etc. Aniccādisuttanavaka ​

SN 35.52 Disturbed Upassaṭṭhasutta ​

The Chapter on Ignorance ​

SN 35.53 Giving Up Ignorance Avijjāpahānasutta ​

SN 35.54 Giving Up Fetters Saṁyojanappahānasutta ​

SN 35.55 Uprooting the Fetters Saṁyojanasamugghātasutta ​

SN 35.56 Giving Up Defilements Āsavapahānasutta ​

SN 35.57 Uprooting Defilements Āsavasamugghātasutta ​

SN 35.58 Giving Up Tendencies Anusayapahānasutta ​

SN 35.59 Uprooting Tendencies Anusayasamugghātasutta ​

SN 35.60 The Complete Understanding of All Grasping Sabbupādānapariññāsutta ​

SN 35.61 The Depletion of All Fuel (1st) Paṭhamasabbupādānapariyādānasutta ​

SN 35.62 The Depletion of All Fuel (2nd) Dutiyasabbupādānapariyādānasutta ​

The Chapter with Migajāla ​

SN 35.63 With Migajāla (1st) Paṭhamamigajālasutta ​

SN 35.64 With Migajāla (2nd) Dutiyamigajālasutta ​

SN 35.65 Samiddhi's Question About Māra Paṭhamasamiddhimārapañhāsutta ​

SN 35.66 Samiddhi's Question About a Sentient Being Samiddhisattapañhāsutta ​

SN 35.67 Samiddhi's Question About Suffering Samiddhidukkhapañhāsutta ​

SN 35.68 Samiddhi's Question About the World Samiddhilokapañhāsutta ​

SN 35.69 Upasena and the Viper Upasenaāsīvisasutta ​

SN 35.70 Upavāna on What is Apparent in the Present Life Upavāṇasandiṭṭhikasutta ​

SN 35.71 Six Fields of Contact (1st) Paṭhamachaphassāyatanasutta ​

SN 35.72 Six Fields of Contact (2nd) Dutiyachaphassāyatanasutta ​

SN 35.73 Six Fields of Contact (3rd) Tatiyachaphassāyatanasutta ​

The Chapter on Sick ​

SN 35.74 Sick (1st) Paṭhamagilānasutta ​

SN 35.75 Sick (2nd) Dutiyagilānasutta ​

SN 35.76 With Rādha on Impermanence Rādhaaniccasutta ​

SN 35.77 With Rādha on Suffering Rādhadukkhasutta ​

SN 35.78 With Rādha on Not-Self Rādhaanattasutta ​

SN 35.79 Giving Up Ignorance (1st) Paṭhamaavijjāpahānasutta ​

SN 35.80 Giving Up Ignorance (2nd) Dutiyaavijjāpahānasutta ​

SN 35.81 Several Mendicants Sambahulabhikkhusutta ​

SN 35.82 A Question On the World Lokapañhāsutta ​

SN 35.83 Phagguna's Question Phaggunapañhāsutta ​

The Chapter with Channa ​

SN 35.84 Liable to Wear Out Palokadhammasutta ​

SN 35.85 The World is Empty Suññatalokasutta ​

SN 35.86 A Teaching In Brief Saṁkhittadhammasutta ​

SN 35.87 With Channa Channasutta ​

Linked Discourses on the Six Sense Fields

The Chapter on Impermanence

SN 35.1 The Interior as Impermanent Ajjhattāniccasutta

SN 35.2 The Interior as Suffering Ajjhattadukkhasutta

SN 35.3 The Interior as Not-Self Ajjhattānattasutta

SN 35.4 The Exterior as Impermanent Bāhirāniccasutta

SN 35.5 The Exterior as Suffering Bāhiradukkhasutta

SN 35.6 The Exterior as Not-Self Bāhirānattasutta

SN 35.7 The Interior as Impermanent in the Three Times Ajjhattāniccātītānāgatasutta

SN 35.8 The Interior as Suffering in the Three Times Ajjhattadukkhātītānāgatasutta

SN 35.9 The Interior as Not-Self in the Three Times Ajjhattānattātītānāgatasutta

SN 35.10 The Exterior as Impermanent in the Three Times Bāhirāniccātītānāgatasutta

SN 35.11 The Exterior as Suffering in the Three Times Bāhiradukkhātītānāgatasutta

SN 35.12 The Exterior as Not-Self in the Three Times Bāhirānattātītānāgatasutta

The Chapter on Pairs

SN 35.13 Before My Awakening (Interior) Paṭhamapubbesambodhasutta

SN 35.14 Before My Awakening (Exterior) Dutiyapubbesambodhasutta

SN 35.15 In Search of Gratification (Interior) Paṭhamaassādapariyesanasutta

SN 35.16 In Search of Gratification (Exterior) Dutiyaassādapariyesanasutta

SN 35.17 If There Were No Gratification (Interior) Paṭhamanoceassādasutta

SN 35.18 If There Were No Gratification (Exterior) Dutiyanoceassādasutta

SN 35.19 Taking Pleasure (Interior) Paṭhamābhinandasutta

SN 35.20 Taking Pleasure (Exterior) Dutiyābhinandasutta

SN 35.21 The Arising of Suffering (Interior) Paṭhamadukkhuppādasutta

SN 35.22 The Arising of Suffering (Exterior) Dutiyadukkhuppādasutta

The Chapter on the All

SN 35.23 All Sabbasutta

SN 35.24 Giving Up Pahānasutta

SN 35.25 Giving Up By Direct Knowledge and Complete Understanding Abhiññāpariññāpahānasutta

SN 35.26 Without Completely Understanding (1st) Paṭhamaaparijānanasutta

SN 35.27 Without Completely Understanding (2nd) Dutiyaaparijānanasutta

SN 35.28 Burning Ādittasutta

SN 35.29 Oppressed Addhabhūtasutta

SN 35.30 The Practice Fit for Uprooting Samugghātasāruppasutta

SN 35.31 The Practice Conducive to Uprooting (1st) Paṭhamasamugghātasappāyasutta

SN 35.32 The Practice Conducive to Uprooting (2nd) Dutiyasamugghātasappāyasutta

The Chapter on Liable to Be Reborn

SN 35.33--42 Ten on Liable to Be Reborn, Etc. Jātidhammāsutta

The Chapter on All is Impermanent

SN 35.43--51 Nine on Impermanence, Etc. Aniccādisuttanavaka

SN 35.52 Disturbed Upassaṭṭhasutta

The Chapter on Ignorance

SN 35.53 Giving Up Ignorance Avijjāpahānasutta

SN 35.54 Giving Up Fetters Saṁyojanappahānasutta

SN 35.55 Uprooting the Fetters Saṁyojanasamugghātasutta

SN 35.56 Giving Up Defilements Āsavapahānasutta

SN 35.57 Uprooting Defilements Āsavasamugghātasutta

SN 35.58 Giving Up Tendencies Anusayapahānasutta

SN 35.59 Uprooting Tendencies Anusayasamugghātasutta

SN 35.60 The Complete Understanding of All Grasping Sabbupādānapariññāsutta

SN 35.61 The Depletion of All Fuel (1st) Paṭhamasabbupādānapariyādānasutta

SN 35.62 The Depletion of All Fuel (2nd) Dutiyasabbupādānapariyādānasutta

The Chapter with Migajāla

SN 35.63 With Migajāla (1st) Paṭhamamigajālasutta

SN 35.64 With Migajāla (2nd) Dutiyamigajālasutta

SN 35.65 Samiddhi's Question About Māra Paṭhamasamiddhimārapañhāsutta

SN 35.66 Samiddhi's Question About a Sentient Being Samiddhisattapañhāsutta

SN 35.67 Samiddhi's Question About Suffering Samiddhidukkhapañhāsutta

SN 35.68 Samiddhi's Question About the World Samiddhilokapañhāsutta

SN 35.69 Upasena and the Viper Upasenaāsīvisasutta

SN 35.70 Upavāna on What is Apparent in the Present Life Upavāṇasandiṭṭhikasutta

SN 35.71 Six Fields of Contact (1st) Paṭhamachaphassāyatanasutta

SN 35.72 Six Fields of Contact (2nd) Dutiyachaphassāyatanasutta

SN 35.73 Six Fields of Contact (3rd) Tatiyachaphassāyatanasutta

The Chapter on Sick

SN 35.74 Sick (1st) Paṭhamagilānasutta

SN 35.75 Sick (2nd) Dutiyagilānasutta

SN 35.76 With Rādha on Impermanence Rādhaaniccasutta

SN 35.77 With Rādha on Suffering Rādhadukkhasutta

SN 35.78 With Rādha on Not-Self Rādhaanattasutta

SN 35.79 Giving Up Ignorance (1st) Paṭhamaavijjāpahānasutta

SN 35.80 Giving Up Ignorance (2nd) Dutiyaavijjāpahānasutta

SN 35.81 Several Mendicants Sambahulabhikkhusutta

SN 35.82 A Question On the World Lokapañhāsutta

SN 35.83 Phagguna's Question Phaggunapañhāsutta

The Chapter with Channa

SN 35.84 Liable to Wear Out Palokadhammasutta

SN 35.85 The World is Empty Suññatalokasutta

SN 35.86 A Teaching In Brief Saṁkhittadhammasutta

SN 35.87 With Channa Channasutta