English
Sitting to one side, that monk said to the Blessed One: "Is there, venerable sir, one thing by abandoning which a monk's ignorance is abandoned, and knowledge arises?" "There is, monk, one thing by abandoning which a monk's ignorance is abandoned, and knowledge arises." "And what, venerable sir, is that one thing by abandoning which a monk's ignorance is abandoned, and knowledge arises?" "Ignorance, monk, is that one thing by abandoning which a monk's ignorance is abandoned, and knowledge arises." "But how, venerable sir, by knowing, by seeing, is a monk's ignorance abandoned, and knowledge arises?" "When a monk, monk, knows and sees the eye as impermanent, his ignorance is abandoned, and knowledge arises. Forms... eye-consciousness... eye-contact... whatever feeling arises dependent on eye-contact, whether pleasant or painful or neither-painful-nor-pleasant, when he knows and sees that too as impermanent, his ignorance is abandoned, and knowledge arises... and so on... when he knows and sees the mind as impermanent, his ignorance is abandoned... ignorance is abandoned, knowledge arises. In mental phenomena... mind-consciousness... mind-contact... and whatever feeling arises dependent on mind-contact, whether pleasant or painful or neither-pleasant-nor-painful, when a monk knows and sees that too as impermanent, ignorance is abandoned, knowledge arises. Thus, indeed, monk, for a monk who knows thus, who sees thus, ignorance is abandoned, knowledge arises. The Sixth. 7. The Second Discourse on the Abandoning of Ignorance 80. Then a certain monk... said this: "Is there, indeed, venerable sir, one phenomenon by the abandoning of which a monk's ignorance is abandoned, knowledge arises?" "There is, indeed, monk, one phenomenon by the abandoning of which a monk's ignorance is abandoned, knowledge arises." "What then, venerable sir, is that one phenomenon by the abandoning of which a monk's ignorance is abandoned, knowledge arises?" "Ignorance, indeed, monk, is that one phenomenon by the abandoning of which a monk's ignorance is abandoned, knowledge arises." "How then, venerable sir, by knowing what, by seeing what, is ignorance abandoned, knowledge arises?" "Here, monk, a monk hears – ‘All phenomena are not fit for clinging.’ And if, monk, a monk hears thus – ‘All phenomena are not fit for clinging.’ He fully understands all phenomena, having fully understood all phenomena, he fully comprehends all phenomena, having fully comprehended all phenomena, he sees all signs as other, he sees the eye as other, forms... eye-consciousness... eye-contact... and whatever feeling arises dependent on eye-contact, whether pleasant or painful or neither-pleasant-nor-painful, he sees that too as other... ...the mind as other, mental phenomena... mind-consciousness... mind-contact... and whatever feeling arises dependent on mind-contact, whether pleasant or painful or neither-pleasant-nor-painful, he sees that too as other. Thus, indeed, monk, for a monk who knows thus, who sees thus, ignorance is abandoned, knowledge arises." Seventh. 8. The Discourse on Many Monks 81. Then many monks approached the Blessed One… …and sat down to one side. Having sat down, those monks said to the Blessed One: “Here, venerable sir, other sect ascetics ask us thus: ‘For what purpose, friends, is the holy life lived under the ascetic Gotama?’ When asked thus, venerable sir, we answer those other sect ascetics thus: ‘For the full understanding of suffering, friends, is the holy life lived under the Blessed One.’ Are we, venerable sir, when asked thus, and answering thus, speaking in accordance with what the Blessed One has said, and not misrepresenting the Blessed One with what is untrue, and explaining the Dhamma in accordance with the Dhamma, and does no co-dharmic argument or counter-argument lead to a blameworthy position?” “Indeed, monks, when you are asked thus, and answer thus, you are speaking in accordance with what I have said, and you are not misrepresenting me with what is untrue, and you are explaining the Dhamma in accordance with the Dhamma, and no co-dharmic argument or counter-argument leads to a blameworthy position. For the full understanding of suffering, monks, is the holy life lived under me. But if, monks, other sect ascetics should ask you thus: ‘But what is that suffering, friends, for the full understanding of which is the holy life lived under the ascetic Gotama?’ When asked thus, monks, you should answer those other sect ascetics thus: ‘The eye, friends, is suffering; for its full understanding is the holy life lived under the Blessed One. Forms… …and whatever feeling arises dependent on eye-contact— whether pleasant or painful or neither-pleasant-nor-painful— that too is suffering. For its full understanding is the holy life lived under the Blessed One… …the mind is suffering… …and whatever feeling arises dependent on mind-contact— whether pleasant or painful or neither-pleasant-nor-painful— that too is suffering. For its full understanding is the holy life lived under the Blessed One.” is lived. This, friends, is suffering, for the complete understanding of which the holy life is lived in the Blessed One.' When thus questioned, bhikkhus, you should answer those other sect ascetics thus." The Eighth. 9. The Discourse on the Question about the World 82. Then a certain bhikkhu approached the Blessed One… and sat down to one side. Sitting to one side, that bhikkhu said to the Blessed One: "'The world, the world' it is said, venerable sir. To what extent, venerable sir, is it called 'the world'?" "It crumbles, bhikkhu, therefore it is called 'the world'. And what crumbles? The eye, bhikkhu, crumbles. Forms crumble, eye-consciousness crumbles, eye-contact crumbles, and whatever feeling arises dependent on eye-contact— whether pleasant or painful or neither-painful-nor-pleasant— that too crumbles… The tongue crumbles… The mind crumbles, mental phenomena crumble, mind-consciousness crumbles, mind-contact crumbles, and whatever feeling arises dependent on mind-contact— whether pleasant or painful or neither-painful-nor-pleasant— that too crumbles. It crumbles, bhikkhu, therefore it is called 'the world'." The Ninth. 10. The Discourse on Phagguna's Question 83. Then Venerable Phagguna… and sat down to one side. Sitting to one side, Venerable Phagguna said to the Blessed One: "Is there, venerable sir, that eye, by which eye, one might point out the Buddhas of the past, who have attained final Nibbāna, whose proliferation is cut off, whose circuit is cut off, whose round is exhausted, who have gone beyond all suffering… Is there, venerable sir, that tongue, by which tongue, one might point out the Buddhas of the past, who have attained final Nibbāna, whose proliferation is cut off, whose circuit is cut off, whose round is exhausted, who have gone beyond all suffering… Is there, venerable sir, that mind, by which mind, one might point out the Buddhas of the past, who have attained final Nibbāna, whose proliferation is cut off, whose circuit is cut off, whose round is exhausted, who have gone beyond all suffering?" "There is no such eye, Phagguna, by which eye, the Buddhas of the past, a Buddha, fully extinguished, with proliferation cut off, with the root of becoming cut off, with the cycle of rebirth exhausted, gone beyond all suffering, if one were to describe, one could describe... ...There is no tongue, Phagguna, by which tongue, a past Buddha, fully extinguished, with proliferation cut off, with the root of becoming cut off, with the cycle of rebirth exhausted, gone beyond all suffering, if one were to describe, one could describe... ...There is no mind, Phagguna, by which mind, a past Buddha, fully extinguished, with proliferation cut off, with the root of becoming cut off, with the cycle of rebirth exhausted, gone beyond all suffering, if one were to describe, one could describe." The Tenth. The Chapter on the Sick, the Eighth. Its Summary – By Gilāna, two were spoken, by Rādha, three others; And by Avijjā, two were spoken, Bhikkhu, Loka, and Phagguna. 9. The Chapter on Channa 1. The Discourse on Things Subject to Decay 84. At Sāvatthī. Then the Venerable Ānanda approached the Blessed One...pe... The Venerable Ānanda, sitting to one side, said to the Blessed One – "‘World, world,’ it is said, venerable sir. To what extent, venerable sir, is it called ‘world’?" "That which, Ānanda, is subject to decay, this is called ‘world’ in the Noble One’s discipline. And what, Ānanda, is subject to decay? The eye, Ānanda, is subject to decay, forms are subject to decay, eye-consciousness is subject to decay, eye-contact is subject to decay, and whatever arises dependent on eye-contact... ...that too is subject to decay... The tongue is subject to decay, flavors are subject to decay, tongue-consciousness is subject to decay, tongue-contact is subject to decay, and whatever arises dependent on tongue-contact... ...that too is subject to decay... The mind is subject to decay, mental phenomena are subject to decay, mind-consciousness is subject to decay, mind-contact is subject to decay, and whatever feeling arises dependent on mind-contact— whether pleasant or painful or neither-pleasant-nor-painful— that too is subject to decay. That which, Ānanda, is subject to decay, this is called ‘world’ in the Noble One’s discipline." The First. 2. The Discourse on the Empty World 85. Then the Venerable Ananda… said to the Blessed One: "The world is empty, the world is empty," it is said, venerable sir. To what extent, venerable sir, is the world said to be empty?" "Because, Ananda, it is empty of self or what belongs to self, therefore it is said that the world is empty. And what, Ananda, is empty of self or what belongs to self? The eye, Ananda, is empty of self or what belongs to self. Forms are empty of self or what belongs to self. Eye-consciousness is empty of self or what belongs to self.