English
Who, having abandoned the underlying tendency of lust, having removed the underlying tendency of aversion for painful feeling, having uprooted the underlying tendency of ignorance for neutral feeling, having abandoned ignorance and generated knowledge, will make an end of suffering in this very life – this is a possibility. And dependent on the ear, bhikkhus, and sounds, ear-consciousness arises... And dependent on the nose, bhikkhus, and odors, nose-consciousness arises... And dependent on the tongue, bhikkhus, and tastes, tongue-consciousness arises... And dependent on the body, bhikkhus, and tangible objects, body-consciousness arises... And dependent on the mind, bhikkhus, and mental phenomena, mind-consciousness arises. The meeting of the three is contact. Dependent on contact, feeling arises, whether pleasant or painful or neither-painful-nor-pleasant. When touched by pleasant feeling, he does not delight in it, does not welcome it, does not remain attached to it. The underlying tendency of lust does not lie latent in him. When touched by painful feeling, he does not sorrow, does not lament, does not weep, does not beat his breast, does not fall into confusion. The underlying tendency of aversion does not lie latent in him. When touched by neither-painful-nor-pleasant feeling, he understands as it really is the origin and the passing away of that feeling, its gratification, its danger, and the escape from it. The underlying tendency of ignorance does not lie latent in him. Indeed, bhikkhus, he, having abandoned the underlying tendency of lust for pleasant feeling, having removed the underlying tendency of aversion for painful feeling, having uprooted the underlying tendency of ignorance for neutral feeling, having abandoned ignorance and generated knowledge, will make an end of suffering in this very life – this is a possibility. Seeing thus, bhikkhus, the instructed noble disciple becomes disenchanted with the eye, becomes disenchanted with forms, becomes disenchanted with eye-consciousness, becomes disenchanted with eye-contact, becomes disenchanted with feeling, becomes disenchanted with craving. He becomes disenchanted with the ear, becomes disenchanted with sounds... ...grows disenchanted... grows disenchanted with the nose, grows disenchanted with smells... grows disenchanted with the tongue, grows disenchanted with tastes... grows disenchanted with the body, grows disenchanted with tactile sensations... grows disenchanted with the mind, grows disenchanted with mental phenomena, grows disenchanted with mind-consciousness, grows disenchanted with mind-contact, grows disenchanted with feeling, grows disenchanted with craving. Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there is the knowledge: ‘It is liberated.’ He understands: ‘Birth is ended, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’” This is what the Buddha said. Those monks were pleased and delighted in the Buddha’s words. As this explanation was being spoken, the minds of sixty monks were liberated from the defilements, without clinging. The Discourse on the Sixfold Set is finished, the sixth. 7. The Greater Discourse on the Six Sense Bases 428. Thus have I heard: At one time the Buddha was staying at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the monks, “Monks!” “Venerable sir,” those monks replied to the Buddha. The Buddha said this: “Monks, I will teach you the Greater Discourse on the Six Sense Bases. Listen to it, pay careful attention; I will speak.” “Yes, venerable sir,” those monks replied to the Buddha. The Buddha said this: 429. “Monks, not knowing, not seeing the eye as it truly is; not knowing, not seeing forms as they truly are; not knowing, not seeing eye-consciousness as it truly is; not knowing, not seeing eye-contact as it truly is; and not knowing, not seeing as it truly is that feeling— whether pleasant, painful, or neutral— that arises dependent on eye-contact; he becomes infatuated with the eye, he becomes infatuated with forms, he becomes infatuated with eye-consciousness, he becomes infatuated with eye-contact, he becomes infatuated with that feeling— whether pleasant, painful, or neutral— that arises dependent on eye-contact. “For one who is infatuated, For one who is attached, deluded, dwelling on the gratification, in the future, the five clinging-aggregates increase. And his craving for renewed existence, accompanied by delight and lust, delighting here and there, that craving grows for him. His bodily torments increase, his mental torments increase; his bodily fevers increase, his mental fevers increase; his bodily burning increases, his mental burning increases. He experiences bodily pain and mental pain. Monks, not knowing, not seeing the ear as it really is, not knowing, not seeing the eye as it really is, not knowing, not seeing the nose as it really is, not knowing, not seeing the tongue as it really is, not knowing, not seeing the body as it really is, not knowing, not seeing the mind as it really is, not knowing, not seeing mental phenomena as they really are, not knowing, not seeing mind-consciousness as it really is, not knowing, not seeing mind-contact as it really is, and not knowing, not seeing as it really is, the feeling that arises dependent on mind-contact— whether pleasant, or painful, or neither-painful-nor-pleasant— he becomes infatuated with the mind, he becomes infatuated with mental phenomena, he becomes infatuated with mind-consciousness, he becomes infatuated with mind-contact, he becomes infatuated with the feeling that arises dependent on mind-contact— whether pleasant, or painful, or neither-painful-nor-pleasant. For one who is infatuated, attached, deluded, dwelling on the gratification, in the future, the five clinging-aggregates increase. And his craving for renewed existence, accompanied by delight and lust, delighting here and there, that craving grows for him. His bodily torments increase, his mental torments increase; his bodily fevers increase, his mental fevers increase; his bodily burning increases, his mental burning increases. i. So he experiences both bodily pain and mental pain. 430. “Monks, one who knows and sees the eye as it really is, who knows and sees forms as they really are, who knows and sees eye-consciousness as it really is, who knows and sees eye-contact as it really is, who knows and sees as it really is whatever feeling arises dependent on eye-contact— whether pleasant or painful or neither-painful-nor-pleasant— he does not become attached to the eye, he does not become attached to forms, he does not become attached to eye-consciousness, he does not become attached to eye-contact, he does not become attached to whatever feeling arises dependent on eye-contact— whether pleasant or painful or neither-painful-nor-pleasant. As he dwells unattached, unbound, undeluded, contemplating the danger, the five clinging-aggregates diminish in the future. His craving, which leads to renewed existence, accompanied by delight and lust, delighting in this and that, is abandoned. His bodily torments are abandoned, his mental torments are abandoned; his bodily fevers are abandoned, his mental fevers are abandoned; his bodily burning are abandoned, his mental burning are abandoned. So he experiences both bodily pleasure and mental pleasure. 431. “The view of one who is thus, that is his right view; the intention of one who is thus, that is his right intention; the effort of one who is thus, that is his right effort; the mindfulness of one who is thus, that is his right mindfulness; the concentration of one who is thus, that is his right concentration. Indeed, his bodily action, verbal action, and livelihood were already thoroughly purified. Thus, this Noble Eightfold Path of his reaches full development. As he thus develops this Noble Eightfold Path, all four foundations of mindfulness reach full development. ...go to completion. The four right exertions go to the completion of development. The four bases of psychic power go to the completion of development. The five faculties go to the completion of development. The five powers go to the completion of development. The seven factors of awakening go to the completion of development. For him, these two qualities operate in tandem: tranquility and insight. Those things to be fully understood through direct knowledge, those things he fully understands through direct knowledge. Those things to be abandoned through direct knowledge, those things he abandons through direct knowledge. Those things to be developed through direct knowledge, those things he develops through direct knowledge. Those things to be realized through direct knowledge, those things he realizes through direct knowledge. And what, monks, are the things to be fully understood through direct knowledge? It should be said: 'The five aggregates of clinging.' That is: the aggregate of clinging to form, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to mental formations, the aggregate of clinging to consciousness. These are the things to be fully understood through direct knowledge. And what, monks, are the things to be abandoned through direct knowledge? Ignorance and craving for existence. These are the things to be abandoned through direct knowledge. And what, monks, are the things to be developed through direct knowledge? Tranquility and insight. These are the things to be developed through direct knowledge. And what, monks, are the things to be realized through direct knowledge? Knowledge and liberation. These are the things to be realized through direct knowledge. 432. The ear, monks, knowing, seeing as it is... The nose, monks, knowing, seeing as it is... The tongue, monks, knowing, seeing as it is... The body, monks,