English
For whomsoever the arising and passing away is discerned, to him it comes thus: 'My self arises and passes away.' Therefore, it does not hold true for whoever would say 'eye-contact is self'. Thus, the eye is not-self, forms are not-self, eye-consciousness is not-self, eye-contact is not-self. Whoever would say 'feeling is self', that does not hold true. The arising and passing away of feeling is discerned. For whomsoever the arising and passing away is discerned, to him it comes thus: 'My self arises and passes away.' Therefore, it does not hold true for whoever would say 'feeling is self'. Thus, the eye is not-self, forms are not-self, eye-consciousness is not-self, eye-contact is not-self, feeling is not-self. Whoever would say 'craving is self', that does not hold true. The arising and passing away of craving is discerned. For whomsoever the arising and passing away is discerned, to him it comes thus: 'My self arises and passes away.' Therefore, it does not hold true for whoever would say 'craving is self'. Thus, the eye is not-self, forms are not-self, eye-consciousness is not-self, eye-contact is not-self, feeling is not-self, craving is not-self. 423. Whoever would say 'ear is self'... 'nose is self'... 'tongue is self'... 'body is self'... Whoever would say 'mind is self', that does not hold true. The arising and passing away of mind is discerned. For whomsoever the arising and passing away is discerned, to him it comes thus: 'My self arises and passes away.' Therefore, th It does not hold true: whoever would say 'mind is self'. Thus mind is not-self. Whoever would say 'mental phenomena are self,' that does not hold true. The arising and passing away of mental phenomena are discerned. For that which has its arising and passing away discerned, it would come to him thus: 'My self arises and passes away.' Therefore, it does not hold true whoever would say 'mental phenomena are self.' Thus mind is not-self, mental phenomena are not-self. Whoever would say 'mind-consciousness is self,' that does not hold true. The arising and passing away of mind-consciousness are discerned. For that which has its arising and passing away discerned, it would come to him thus: 'My self arises and passes away.' Therefore, it does not hold true whoever would say 'mind-consciousness is self.' Thus mind is not-self, mental phenomena are not-self, mind-consciousness is not-self. Whoever would say 'mind-contact is self,' that does not hold true. The arising and passing away of mind-contact are discerned. For that which has its arising and passing away discerned, it would come to him thus: 'My self arises and passes away.' Therefore, it does not hold true whoever would say 'mind-contact is self.' Thus mind is not-self, mental phenomena are not-self, mind-consciousness is not-self, mind-contact is not-self. Whoever would say 'feeling is self,' that does not hold true. The arising and passing away of feeling are discerned. For that which has its arising and passing away discerned, it would come to him thus: 'My self arises and passes away.' Therefore, it does not hold true whoever would say 'feeling is self.' Thus mind is not-self, mental phenomena are not-self, mind-consciousness is not-self, mind-contact is not-self, feeling is not-self. Whoever would say 'craving is self,' that does not hold true. The arising and passing away of craving are discerned. For that which has its arising and passing away discerned, it would come to him thus: 'My self arises and passes away.' Therefore, it does not hold true whoever would say 'craving is self.' Thus mind is not-self, mental phenomena are not-self, mind-consciousness is not-self, ma Nose-contact is not-self. Feeling is not-self. Craving is not-self. 424. And this, monks, is the path leading to the origin of identity: He regards the eye: 'This is mine, this I am, this is my self.' He regards forms: 'This is mine, this I am, this is my self.' He regards eye-consciousness: 'This is mine, this I am, this is my self.' He regards eye-contact: 'This is mine, this I am, this is my self.' He regards feeling: 'This is mine, this I am, this is my self.' He regards craving: 'This is mine, this I am, this is my self.' He regards the ear: 'This is mine, this I am, this is my self.' ... He regards the nose: 'This is mine, this I am, this is my self.' ... He regards the tongue: 'This is mine, this I am, this is my self.' ... He regards the body: 'This is mine, this I am, this is my self.' ... He regards the mind: 'This is mine, this I am, this is my self.' He regards mental objects: 'This is mine, this I am, this is my self.' He regards mind-consciousness: 'This is mine, this I am, this is my self.' He regards mind-contact: 'This is mine, this I am, this is my self.' He regards feeling: 'This is mine, this I am, this is my self.' He regards craving: 'This is mine, this I am, this is my self.' And this, monks, is the path leading to the cessation of identity: He regards the eye: 'This is not mine, this I am not, this is not my self.' He regards forms: 'This is not mine, this I am not, this is not my self.' He regards eye-consciousness: 'This is not mine, this I am not, this is not my self.' He regards eye-contact: 'This is not mine, this I am not, this is not my self.' He regards feeling: 'This is not mine, this I am not, this is not my self.' He regards craving: 'This is not mine, this I am not, this is not my self.' He He observes it thus: ‘This is not mine, I am not this, This is not my self.’ ... He observes the nose thus: ‘This is not mine, I am not this, This is not my self.’ He observes the tongue thus: ‘This is not mine, I am not this, This is not my self.’ He observes the body thus: ‘This is not mine, I am not this, This is not my self.’ He observes the mind thus: ‘This is not mine, I am not this, This is not my self.’ He observes mental phenomena thus: ‘This is not mine, I am not this, This is not my self.’ He observes mind-consciousness thus: ‘This is not mine, I am not this, This is not my self.’ He observes mind-contact thus: ‘This is not mine, I am not this, This is not my self.’ He observes feeling thus: ‘This is not mine, I am not this, This is not my self.’ He observes craving thus: ‘This is not mine, I am not this, This is not my self.’ 425. “Monks, dependent on the eye and forms, eye-consciousness arises. The meeting of the three is contact. Conditioned by contact, feeling arises—pleasant, painful, or neither-painful-nor-pleasant. When touched by a pleasant feeling, he delights in it, welcomes it, and remains attached to it. The underlying tendency of lust lies latent in him. When touched by a painful feeling, he grieves, laments, weeps, beats his breast, and falls into confusion. The underlying tendency of aversion lies latent in him. When touched by a neither-painful-nor-pleasant feeling, he does not understand as it really is the origination, the passing away, the gratification, the danger, and the escape from that feeling. The underlying tendency of ignorance lies latent in him. That such a one, monks, without abandoning the underlying tendency of lust for pleasant feeling, without dispelling the underlying tendency of aversion for painful feeling, without uprooting the underlying tendency of ignorance for neither-painful-nor-pleasant feeling, without abandoning ignorance and without arousing knowledge, will make an end of suffering in this very life—this is not possible. “Monks, dependent on the ear and sounds, ear-consciousness arises… ... Monks, dependent on the nose and odors, Dependent on the eye, bhikkhus, and forms, eye-consciousness arises. Dependent on the ear, bhikkhus, and sounds, ear-consciousness arises. Dependent on the nose, bhikkhus, and smells, nose-consciousness arises. Dependent on the tongue, bhikkhus, and tastes, tongue-consciousness arises. Dependent on the body, bhikkhus, and tactile objects, body-consciousness arises. Dependent on the mind, bhikkhus, and mental phenomena, mind-consciousness arises. The meeting of the three is contact. With contact as condition, feeling arises: pleasant, or painful, or neither-painful-nor-pleasant. Touched by a pleasant feeling, he delights in it, welcomes it, and remains engrossed in it. The underlying tendency of lust lies latent in him. Touched by a painful feeling, he grieves, laments, weeps, beats his breast, and falls into confusion. The underlying tendency of aversion lies latent in him. Touched by a neither-painful-nor-pleasant feeling, he does not understand as it actually is the origin, the disappearance, the gratification, the danger, and the escape from that feeling. The underlying tendency of ignorance lies latent in him. Indeed, bhikkhus, without abandoning the underlying tendency of lust for pleasant feeling, without removing the underlying tendency of aversion for painful feeling, without uprooting the underlying tendency of ignorance for neither-painful-nor-pleasant feeling, without abandoning ignorance and arousing true knowledge, that he will make an end of suffering in this very life— this is not possible. 426. Dependent on the eye, bhikkhus, and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling arises: pleasant, or painful, or neither-painful-nor-pleasant. Touched by a pleasant feeling, he does not delight in it, does not welcome it, and does not remain engrossed in it. The underlying tendency of lust does not lie latent in him. Touched by a painful feeling, he does not grieve, does not lament, does not weep, does not beat his breast, and does not fall into confusion. The underlying tendency of aversion does not lie latent in him. Touched by a neither-painful-nor-pleasant feeling, he understands as it actually is the origin, the disappearance, the gratification, the danger, and the escape from that feeling. The underlying tendency of ignorance does not lie latent in him. Indeed, bhikkhus, for pleasant feeling...