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being not a knower of the Vedas, he speaks, 'I am a knower of the Vedas,' being not a universal victor, he speaks, 'I am a universal victor,' being a root-boil not dug out, he speaks, 'My root-boil is dug out.' Here, monks, a bhikkhu, speaking rightly, would say: 'This one is indeed a knower of the Vedas, this one is indeed a universal victor, this one has indeed dug out the root-boil that was not dug out.' And how, monks, is one a knower of the Vedas? When, monks, a bhikkhu understands as it really is the origin and the passing away, the gratification, the danger, and the escape from the six sense bases; thus, monks, is a bhikkhu a knower of the Vedas. And how, monks, is a bhikkhu a universal victor? When, monks, a bhikkhu, having understood as it really is the origin and the passing away, the gratification, the danger, and the escape from the six sense bases, is liberated without clinging; thus, monks, is a bhikkhu a universal victor. And how, monks, is a bhikkhu's root-boil, though not dug out, dug out? 'Boil,' monks, is a designation for this body made of the four great elements, born of mother and father, fed on rice and gruel, subject to impermanence, to rubbing, to breaking up, to disintegration. 'Root-boil,' monks, is a designation for craving. When, monks, a bhikkhu's craving is abandoned, its root cut off, made like a palm stump, brought to non-existence, not liable to arise again in the future; thus, monks, is a bhikkhu's root-boil, though not dug out, dug out. Udaka Rāmaputta, monks, spoke this speech: 'This one is indeed a knower of the Vedas, this one is indeed a universal victor, this one has indeed dug out the root-boil that was not dug out.' But, monks, Udaka Rāmaputta, being not a knower of the Vedas, spoke, 'I am a knower of the Vedas,' being not a universal victor, spoke, 'I am a universal victor,' being a root-boil not dug out, spoke, 'My root-boil is dug out.' Here, monks, a bhikkhu, speaking rightly, would say: should give – ‘This, indeed, the knower, this, indeed, the all-living, this, indeed, a root of a boil, not scraped, he scrapes.’ The Tenth. The Chapter on the Six is the tenth. Its Summary – Two collections, decline, and dwelling in heedlessness, restraint; Concentration, seclusion, two 'not yours' thus concludes the summary. In the Chapter on the Six Sense Bases, the second fifty is finished. The Summary of its Chapters – Ignorance, and the deer net, the sick person, Channa, the fourth; By the Chapter on the Six, fifty, this is the second fifty. The First Hundred. 11. The Chapter on Security from Bondage 1. The Discourse on Security from Bondage 104. At Sāvatthī. “Monks, I will teach you the discourse on security from bondage, the teaching. Listen to it. And what, monks, is the discourse on security from bondage, the teaching? There are, monks, forms cognizable by the eye, desirable, lovely, agreeable, pleasing, connected with sensual desire, arousing passion. These for the Tathāgata are abandoned, uprooted, made like a palm stump, brought to non-existence, not liable to arise in the future. And for the abandoning of these, he declared the practice, therefore the Tathāgata is called ‘one secure from bondage’... There are, monks, mental phenomena cognizable by the mind, desirable, lovely, agreeable, pleasing, connected with sensual desire, arousing passion. These for the Tathāgata are abandoned, uprooted, made like a palm stump, brought to non-existence, not liable to arise in the future. And for the abandoning of these, he declared the practice, therefore the Tathāgata is called ‘one secure from bondage.’ This, monks, is the discourse on security from bondage, the teaching.” The First. 2. The Discourse on Clinging 105. “Monks, when what exists, by clinging to what, does internal pleasure and pain arise?” “Our teachings, venerable sir, have the Blessed One as their root...” “Monks, when the eye exists, by clinging to the eye, internal pleasure and pain arise... when the mind exists, by clinging to the mind, internal pleasure and pain arise. What do you think, monks, is the eye permanent or impermanent?” “Impermanent, venerable sir.” “But what is impermanent is suffering... Is that suffering or happiness? "Suffering, venerable sir." "But what is impermanent, suffering, subject to change, could it arise without clinging as inner happiness or suffering?" "No, venerable sir." ...and so on. "Is the tongue 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, could it arise without clinging as inner happiness or suffering?" "No, venerable sir." ...and so on. "Is the mind 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, could it arise without clinging as inner happiness or suffering?" "No, venerable sir." "Seeing thus, bhikkhus, the instructed noble disciple becomes disenchanted with the eye... ...becomes disenchanted with the mind. Being disenchanted, he becomes dispassionate; through dispassion, he is liberated; in liberation, the knowledge '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.'" The Second. 3. The Discourse on the Origin of Suffering 106. "Bhikkhus, I will teach you the origin and the cessation of suffering. Listen to that. And what, bhikkhus, is the origin of suffering? Dependent on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving. This is the origin of suffering... and so on... Dependent on the tongue and tastes, tongue-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving. This is the origin of suffering... and so on... Dependent on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving. This, bhikkhus, is the origin of suffering. "And what, bhikkhus, is the cessation of suffering? Thus? Depending on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving. With the complete fading away and cessation of that very craving, clinging ceases; with the cessation of clinging, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, aging and death, sorrow, lamentation, pain, displeasure, and despair cease. Thus is the cessation of this entire mass of suffering. This is the fading away of suffering… …depending on the tongue and tastes, tongue-consciousness arises… …depending on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving. With the complete fading away and cessation of that very craving, clinging ceases; with the cessation of clinging, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, aging and death, sorrow, lamentation, pain, displeasure, and despair cease. Thus is the cessation of this entire mass of suffering. This, monks, is the fading away of suffering. The Third. 4. The Discourse on the Origin of the World 107. "Monks, I will teach you the origin and the fading away of the world. Listen to that. And what, monks, is the origin of the world? Depending on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, becoming; with becoming as condition, birth; with birth as condition, aging and death, sorrow, lamentation, pain, displeasure, and despair come into being. This, monks, is the origin of the world… …depending on the tongue and tastes, tongue-consciousness arises… …depending on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, becoming; with becoming as condition, birth; with birth as condition, aging and death, sorrow, lamentation, pain, displeasure, and despair come into being. This, monks, is the origin of the world. “And what, monks, is the cessation of the world? Dependent on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving. With the complete fading away and cessation of that very craving, clinging ceases; with the cessation of clinging, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, old age and death, sorrow, lamentation, pain, displeasure, and despair cease. Thus is the cessation of this entire mass of suffering. This, monks, is the cessation of the world… (and so on for ear, nose, tongue, body)… Dependent on the tongue and tastes, arises… (and so on for body)… Dependent on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving. With the complete fading away and cessation of that very craving, clinging ceases; with the cessation of clinging… (and so on)… thus is the cessation of this entire mass of suffering. This, monks, is the cessation of the world.” The fourth. 5. The Discourse on ‘I Am Better’ “When what exists, monks, by grasping what, by clinging to what, does the thought ‘I am better’ arise, or ‘I am equal,’ or ‘I am worse’?”