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Seeing thus, bhikkhu, the instructed noble disciple becomes disenchanted with the eye, becomes disenchanted with the ear, becomes disenchanted with the nose, becomes disenchanted with the tongue, becomes disenchanted with the body, becomes disenchanted with the mind. Being disenchanted, he becomes dispassionate; through dispassion, he is liberated; when liberated, there is the knowledge: ‘Liberated.’ He understands: ‘Birth is destroyed, the holy life has been lived, what was to be done has been done, there is no more for this state of being.’ The eleventh. The Chapter on Migajāla, the seventh. Its summary – Two were spoken by Migajāla, and four by Samiddhi; Upasena, Upavāṇa, and three on the six sense bases. 8. The Chapter on the Sick 1. The First Discourse on the Sick 74. At Sāvatthī. Then a certain bhikkhu approached the Blessed One... and sat down to one side. Having sat down, that bhikkhu said to the Blessed One: ‘Venerable sir, in a certain dwelling, a certain bhikkhu, new and unknown, is afflicted, suffering, gravely ill. It would be good, venerable sir, if the Blessed One would approach that bhikkhu out of compassion.’ Then the Blessed One, newly and having heard the report of the sick monk, and knowing, "This monk is unknown," he approached that monk. That monk saw the Blessed One coming from afar. Having seen him, he tried to get up from the couch. Then the Blessed One said to that monk: "Enough, monk, do not try to get up from the couch. These seats are prepared; I will sit there." The Blessed One sat on the prepared seat. Having sat down, the Blessed One said to that monk: "I hope, monk, you are getting by, I hope you are keeping up, I hope your painful feelings are receding, not advancing, that their receding is evident, not their advancing?" "No, Venerable Sir, I am not getting by, I am not keeping up, my severe painful feelings are advancing, not receding, their advancing is evident, not their receding." "I hope, monk, you have no remorse, no regret?" "Indeed, Venerable Sir, I have not a little remorse, not a little regret." "But I hope, monk, your own self does not reproach you concerning your virtue?" "No, Venerable Sir, my own self does not reproach me concerning my virtue." "If, then, monk, your own self does not reproach you concerning your virtue, then what is your remorse, and what is your regret?" "I do not understand, Venerable Sir, that the Dhamma was taught by the Blessed One for the purification of virtue." "If, then, monk, you do not understand that the Dhamma was taught by me for the purification of virtue, then for what purpose, monk, do you understand the Dhamma taught by me?" "I understand, Venerable Sir, that the Dhamma was taught by the Blessed One for the fading away of passion." "Excellent, excellent, monk! It is good, monk, that you understand the Dhamma taught by me for the fading away of passion." For the fading of passion, indeed, bhikkhu, the Dhamma has been taught by me. What do you think, bhikkhu, is the eye permanent or impermanent? Impermanent, venerable sir. ...the ear... ...the nose... ...the tongue... ...the body... ...the mind... is it permanent or impermanent? Impermanent, venerable sir. But what is impermanent, is that suffering or happiness? Suffering, venerable sir. But what is impermanent, suffering, subject to change, is it fit to regard it thus: 'This is mine, this I am, this is my self'? No, venerable sir. Seeing thus, bhikkhu, the instructed noble disciple becomes disenchanted with the eye, becomes disenchanted with the ear... ...becomes disenchanted with the mind. Being disenchanted, he becomes dispassionate; through dispassion, he is liberated; in liberation, the knowledge 'I am liberated' arises. He understands: 'Birth is destroyed, the holy life has been lived, what was to be done has been done, there is no more for this state of being.' This the Blessed One said. Delighted, that bhikkhu rejoiced in the Blessed One's words. And while this exposition was being spoken, there arose in that bhikkhu the dust-free, stainless Eye of Dhamma: "Whatever is subject to arising, all that is subject to cessation." The First. 2. The Second Discourse on the Sick 75. Then a certain bhikkhu... ...approached the Blessed One and said this: "In a certain dwelling, venerable sir, a certain bhikkhu, new and unknown, is afflicted, suffering, gravely ill. It would be good, venerable sir, if the Blessed One would approach that bhikkhu, out of compassion." Then the Blessed One, having heard the report of the new bhikkhu and the report of the sick bhikkhu, and knowing "he is an unknown bhikkhu," approached that bhikkhu. That bhikkhu saw the Blessed One coming from afar. Seeing him, he stirred on the couch. Then the Blessed One said to that bhikkhu: "Enough, bhikkhu, do not stir on the couch. These seats are prepared, I will sit there." The Blessed One sat on the prepared seat. Having sat down, the Blessed One said to the bhikkhu: "Are you, bhikkhu, able to endure? Are you able to carry on? Are your painful feelings receding, not advancing? Is their recession evident, not their advance?" "I am not, venerable sir, able to endure, nor to carry on... ...My self, venerable sir, does not reproach me regarding my virtue." "If your self, bhikkhu, does not reproach you regarding your virtue, then what is your remorse, and what is your regret?" "I do not understand, venerable sir, that the Dhamma was taught by the Blessed One for the purification of virtue." "If you, bhikkhu, do not understand that the Dhamma was taught by me for the purification of virtue, then for what purpose, bhikkhu, do you understand the Dhamma taught by me?" "I understand, venerable sir, that the Dhamma was taught by the Blessed One for unattached Nibbāna." "Excellent, excellent, bhikkhu! Excellent it is, bhikkhu, that you understand the Dhamma taught by me for unattached Nibbāna. For unattached Nibbāna, bhikkhu, the Dhamma was taught by me. "What do you think, bhikkhu, is the eye permanent or impermanent?" "Impermanent, venerable sir." "And that which... ...the ear... the nose... the tongue... the body... the mind... mind-consciousness... mind-contact... and whatever feeling arises dependent on mind-contact, be it pleasant or painful or neither-painful-nor-pleasant, is that too permanent or impermanent?" "Impermanent, venerable sir." "And that which is impermanent, is it painful or pleasant?" "Painful, venerable sir." "And that which is impermanent, painful, subject to change, is it fit to regard it thus: 'This is mine, this I am, this is my self'?" "No, venerable sir." "Seeing thus, bhikkhu, the instructed noble disciple becomes disenchanted with the eye... ...with the mind... with mind-consciousness... with mind-contact. And with whatever feeling arises dependent on mind-contact, be it pleasant or painful or neither-painful-nor-pleasant, he becomes disenchanted with that too. Being disenchante From dispassion, one is liberated; In liberation, the knowledge 'I am liberated' arises. 'Destroyed is birth, Lived is the holy life, Done is what had to be done, There is no more for this state of being,' one understands. This is what the Blessed One said. Delighted, that bhikkhu rejoiced in the Blessed One's words. And while this exposition was being spoken, the mind of that bhikkhu was liberated from the taints, without clinging. The Second. 3. Rādha on Impermanence Sutta 76. Then the venerable Rādha… …seated to one side, the venerable Rādha said to the Blessed One: "It would be good, venerable sir, if the Blessed One would teach me the Dhamma in brief, so that having heard the Dhamma from the Blessed One, I might dwell alone, secluded, diligent, ardent, and resolute." "Whatever is impermanent, Rādha, there your desire should be abandoned. And what, Rādha, is impermanent, there your desire should be abandoned? The eye is impermanent, forms are impermanent, eye-consciousness… eye-contact… whatever feeling arises from eye-contact, be it pleasant or painful or neither-pleasant-nor-painful, that too is impermanent. There your desire should be abandoned… …the tongue… the body… the mind is impermanent. There your desire should be abandoned. Mental phenomena… mind-consciousness… mind-contact… whatever feeling arises from mind-contact, be it pleasant or painful or neither-pleasant-nor-painful, that too is impermanent. There your desire should be abandoned. Whatever is impermanent, Rādha, there your desire should be abandoned." The Third. 4. Rādha on Suffering Sutta 77. "Whatever is suffering, Rādha, there your desire should be abandoned. And what, Rādha, is suffering? The eye, Rādha, is suffering. There your desire should be abandoned. Forms… eye-consciousness… eye-contact… whatever arises from eye-contact… …or neither-pleasant-nor-painful, that too is suffering. There your desire should be abandoned… …the mind is suffering… mental phenomena… mind-consciousness… mind-contact… whatever feeling arises from mind-contact, be it pleasant or painful, or neither-painful-nor-pleasant, that too is suffering. Therein your desire must be abandoned. Indeed, Radha, what is suffering, therein your desire must be abandoned." The Fourth. 5. Radha, on Not-Self 78. "Indeed, Radha, what is not-self, therein your desire must be abandoned. And what, Radha, is not-self? The eye, Radha, is not-self. Therein your desire must be abandoned. Forms... eye-consciousness... eye-contact... whatever arises dependent on eye-contact... and so on... the mind is not-self... mental objects... mind-consciousness... mind-contact... whatever feeling arises dependent on mind-contact, whether pleasant or painful or neither-painful-nor-pleasant, that too is not-self. Therein your desire must be abandoned. Indeed, Radha, what is not-self, therein your desire must be abandoned." The Fifth. 6. The First Discourse on Abandoning Ignorance 79. Then a certain monk approached the Blessed One... and so on...