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“Our teachings, Venerable Sir, have the Blessed One as their root.” “When the eye exists, monks, by grasping the eye, by clinging to the eye, the thought ‘I am better’ arises, or ‘I am equal,’ or ‘I am worse’… (and so on for ear, nose, body)… When the tongue exists… (and so on)… When the mind exists, by grasping the mind, by clinging to the mind, the thought ‘I am better’ arises, or ‘I am equal,’ or ‘I am worse.’ What do you think, monks, is the eye permanent or impermanent?” “Impermanent, Venerable Sir.” “And what is impermanent, is it suffering or happiness?” “Suffering, Venerable Sir.” “And what is impermanent, suffering, subject to change, would it be possible, without grasping that, for the thought ‘I am better’ to arise, or ‘I am equal,’ or ‘I am worse’?” “No, Venerable Sir.” ... Is the tongue... the body permanent or impermanent? Impermanent, sir... Is the mind permanent or impermanent? Impermanent, sir. But what is impermanent, is that suffering or happiness? Suffering, sir. But what is impermanent, suffering, subject to change, would one, without clinging, think 'I am better than this,' or 'I am equal to this,' or 'I am worse than this'? No, 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.' Fifth. 6. The Discourse on Things that Bind 109. And, bhikkhus, I will teach you the things that bind and the binding itself. Listen to that. And what, bhikkhus, are the things that bind, and what is the binding? The eye, bhikkhus, is a thing that binds. The desire and lust that is there, that is the binding there... the tongue is a thing that binds... the mind is a thing that binds. The desire and lust that is there, that is the binding there. These, bhikkhus, are called the things that bind, this is the binding. Sixth. 7. The Discourse on Things to Cling To 110. And, bhikkhus, I will teach you the things to cling to and the clinging itself. Listen to that. And what, bhikkhus, are the things to cling to, and what is the clinging? The eye, bhikkhus, is a thing to cling to. The desire and lust that is there, that is the clinging there... the tongue is a thing to cling to... the mind is a thing to cling to. The desire and lust that is there, that is the clinging there. These, bhikkhus, are called the things to cling to, this is the clinging. Seventh. 8. The Discourse on Fully Knowing the Internal Sense Bases 111. Bhikkhus, one who does not fully know, does not fully understand, does not become dispassionate towards, does not abandon the eye, is incapable of the destruction of suffering. The ear... Nose... Tongue... Body... Mind, not fully knowing, not fully understanding, not dispassionately observing, not abandoning, one is incapable of the destruction of suffering. But the eye, monks, fully knowing, fully understanding, dispassionately observing, abandoning, one is capable of the destruction of suffering. ... The tongue... The body... The mind, fully knowing, fully understanding, dispassionately observing, abandoning, one is capable of the destruction of suffering. The Eighth. 9. The Discourse on Fully Understanding External Sense Objects 112. "Forms, monks, not fully knowing, not fully understanding, not dispassionately observing, not abandoning, one is incapable of the destruction of suffering. Sounds... Odors... Tastes... Tactile sensations... Mental phenomena, not fully knowing, not fully understanding, not dispassionately observing, not abandoning, one is incapable of the destruction of suffering. But forms, monks, fully knowing, fully understanding, dispassionately observing, abandoning, one is capable of the destruction of suffering. Sounds... Odors... Tastes... Tactile sensations... Mental phenomena, fully knowing, fully understanding, dispassionately observing, abandoning, one is capable of the destruction of suffering." The Ninth. 10. The Discourse on Overhearing 113. At one time the Blessed One was staying in Nātika, in the Brick Hall. Then the Blessed One, having gone into seclusion, spoke this discourse on the Dhamma: "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 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 arise. Thus is the origin of this whole mass of suffering. Dependent on the tongue and tastes, arises... ... 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 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 arise. Thus is the origin of this whole mass of suffering." "Dependent on the eye and forms, eye-consciousness arises. The coming together of three is contact. With contact as condition, feeling; with feeling as condition, craving. With the complete fading away and cessation of that very craving, cessation of clinging; with cessation of clinging, cessation of becoming; with cessation of becoming, cessation of birth; with cessation of birth, old age and death, sorrow, lamentation, pain, grief, and despair cease. Thus is the cessation of this entire mass of suffering... ...and so on... dependent on the tongue and tastes, arises... ...and so on... dependent on the mind and mental phenomena, arises mind-consciousness. The coming together of three is contact. With contact as condition, feeling; with feeling as condition, craving. With the complete fading away and cessation of that very craving, cessation of clinging; with cessation of clinging... and so on... thus is the cessation of this entire mass of suffering. Now at that time a certain monk was standing within earshot of the Blessed One. The Blessed One saw that monk standing within earshot. Seeing that monk, he said to him: "Did you hear, monk, this discourse on the Dhamma?" "Yes, venerable sir." "Learn this discourse on the Dhamma, monk. Master this discourse on the Dhamma, monk. Remember this discourse on the Dhamma, monk. This discourse on the Dhamma, monk, is connected with the goal, it is fundamental to the holy life." The Tenth. The Chapter on Security from Bondage, the Eleventh. Its summary: Security from bondage, clinging, suffering, the world, and better; fetters, clinging, two understandings, within earshot. 12. The Chapter on the World and Sensual Pleasures 1. The First Discourse on Mara's Snare 114. "Monks, there are forms cognizable by the eye, desirable, agreeable, pleasing, lovely, connected with sensual pleasure, enticing. If a monk delights in them, welcomes them, and remains engrossed in them — this monk, monks, is said to have entered Mara's dwelling, to have come under Mara's sway, to have had Mara's snare cast upon him. He is bound by Mara's bond, to be dealt with as the Evil One wishes... and so on... "Monks, there are There are, monks, tastes cognizable by the tongue, agreeable, pleasing, charming, dear, connected with sensual desire, arousing passion. If a monk delights in them, speaks of them with approval, and clings to them – this monk, monks, is said to have entered Mara's dwelling, he has come under Mara's sway, Mara's snare is cast upon him. He is bound by Mara's bonds... There are, monks, mental phenomena cognizable by the mind, agreeable, pleasing, charming, dear, connected with sensual desire, arousing passion. If a monk delights in them, speaks of them with approval, and clings to them – this monk, monks, is said to have entered Mara's dwelling, he has come under Mara's sway, Mara's snare is cast upon him. He is bound by Mara's bonds, to be dealt with as the Evil One wishes. But there are, monks, forms cognizable by the eye, agreeable, pleasing, charming, dear, connected with sensual desire, arousing passion. If a monk does not delight in them, does not speak of them with approval, and does not cling to them – this monk, monks, is said not to have entered Mara's dwelling, he has not come under Mara's sway, Mara's snare is released from him. He is freed from Mara's bonds, not to be dealt with as the Evil One wishes... There are, monks, tastes cognizable by the tongue, agreeable, pleasing, charming, dear, connected with sensual desire, arousing passion. If a monk does not delight in them, does not speak of them with approval, and does not cling to them – this monk, monks, is said not to have entered Mara's dwelling, he has not come under Mara's sway, Mara's snare is released from him. He is freed from Mara's bonds, not to be dealt with as the Evil One wishes... There are, monks, mental phenomena cognizable by the mind, agreeable, pleasing, charming, dear, connected with sensual desire, arousing passion. If a monk does not delight in them, does not speak of them with approval, and does not cling to them – this monk, monks, is said not to have entered Mara's dwelling, he has not come under Mara's sway, Mara's snare is released from him. He is freed from Mara's bonds, not to be dealt with as the Evil One wishes. The First. 2. The Second Discourse on Mara's Snare 115. "There are, monks, forms cognizable by the eye, agreeable, pleasing, char... dear, pleasing, associated with sensual desire, and exciting passion. If a monk delights in them, welcomes them, and remains engrossed in them— this monk, bhikkhus, is called bound to forms cognizable by the eye.