English
“Forms, sounds, tastes, smells, touches, and all mental phenomena; Desirable, agreeable, pleasing, as long as they are said to exist. “For the world with its devas, these are considered happiness; Where these cease, that is considered their suffering. “Happiness is seen by the Noble Ones, the cessation of the personality; This is contrary to what all the world sees. “What others call happiness, that the Noble Ones call suffering; What others call suffering, that the Noble Ones know as happiness. “See the Dhamma, hard to understand, here the ignorant are deluded; For those veiled, there is darkness, blindness for those who do not see. “For the mindful, it is revealed, light for those who see; They do not understand it close at hand, unskilled in the path of Dhamma. “By those overcome by craving for existence, by those following the stream of existence; By those fallen under Māra’s sway, this Dhamma is not well understood. “Who else but the Noble Ones is worthy to fully awaken to the state; That state, having fully understood, the taintless attain final Nibbāna.” 4. Second Discourse on Delight in Forms “Delighting in forms, bhikkhus, are devas and humans, fond of forms, rejoicing in forms. From the alteration, fading away, and cessation of forms, devas and humans, bhikkhus, dwell in suffering. Delighting in sounds… delighting in smells… delighting in tastes… delighting in touches… Delighting in mental phenomena, bhikkhus, are devas and humans, fond of mental phenomena, rejoicing in mental phenomena. From the alteration, fading away, and cessation of mental phenomena, devas and humans, bhikkhus, dwell in suffering. But the Tathāgata, bhikkhus, the Arahant, the Perfectly Self-Awakened One, having truly understood the origin, the disappearance, the gratification, the danger, and the escape from forms, is not delighting in forms, not fond of forms, not rejoicing in forms. From the alteration, fading away, and cessation of forms, he dwells happily, Monks, the Tathagata dwells. Having truly known the origin, the passing away, the gratification, the danger, and the escape of sounds... of smells... of tastes... of touches... of mental phenomena... he is not delighted in phenomena, not fond of phenomena, not overjoyed by phenomena. Through the change, dispassion, and cessation of phenomena, happy, monks, the Tathagata dwells. Fourth. 5. First Not Yours Sutta 138. Monks, what is not yours, abandon it. That, abandoned by you, will be for your welfare and happiness. And what, monks, is not yours? The eye, monks, is not yours; abandon it. That, abandoned by you, will be for your welfare and happiness... The tongue is not yours; abandon it. That, abandoned by you, will be for your welfare and happiness... The mind is not yours; abandon it. That, abandoned by you, will be for your welfare and happiness. Just as, monks, if people were to carry away, or burn, or do with as they please, the grass, sticks, branches, and leaves in this Jeta Grove, would it occur to you, 'People are carrying us away, or burning us, or doing with us as they please'?" "No, venerable sir." "For what reason?" "Because, venerable sir, that is not our self or what belongs to self." "Even so, monks, the eye is not yours; abandon it. That, abandoned by you, will be for your welfare and happiness... The tongue is not yours; abandon it. That, abandoned by you, will be for your welfare and happiness... The mind is not yours; abandon it. That, abandoned by you, will be for your welfare and happiness." Fifth. 6. Second Not Yours Sutta 139. Monks, what is not yours, abandon it. That, abandoned by you, will be for your welfare and happiness. And what, monks, is not yours? Forms, monks, are not yours; abandon them. Those, abandoned by you, will be for your welfare and happiness. Sounds... smells... tastes... touches... mental phenomena are not yours; abandon them. Those, abandoned by you, will be for your welfare and happiness. will be. Just as, bhikkhus, whatever in this Jeta Grove… even so, bhikkhus, forms are not yours; abandon them. Abandoned by you, they will be for your welfare and happiness. The Sixth. 7. Discourse on the Cause of Internal Impermanence 140. “The eye, bhikkhus, is impermanent. And whatever cause, whatever condition, for the arising of the eye, that too is impermanent. The eye, bhikkhus, arisen from the impermanent, how could it be permanent? …(repeats for ear, nose, body)… The tongue is impermanent. And whatever cause, whatever condition, for the arising of the tongue, that too is impermanent. The tongue, bhikkhus, arisen from the impermanent, how could it be permanent? …(repeats for body)… The mind is impermanent. And whatever cause, whatever condition, for the arising of the mind, that too is impermanent. The mind, bhikkhus, arisen from the impermanent, how could it be permanent! Seeing thus, bhikkhus, the instructed noble disciple becomes disenchanted with the eye, …(becomes disenchanted with the ear, nose, tongue, body)… becomes disenchanted with the tongue, …(becomes disenchanted with the body)… Being disenchanted, he becomes dispassionate; through dispassion, he is liberated; in liberation, the knowledge ‘liberated’ arises. ‘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,’ he understands. The Seventh. 8. Discourse on the Cause of Internal Suffering 141. “The eye, bhikkhus, is suffering. And whatever cause, whatever condition, for the arising of the eye, that too is suffering. The eye, bhikkhus, arisen from suffering, how could it be happiness? …(repeats for ear, nose, body)… The tongue is suffering. And whatever cause, whatever condition, for the arising of the tongue, that too is suffering. The tongue, bhikkhus, arisen from suffering, how could it be happiness? …(repeats for body)… The mind is suffering. And whatever cause, whatever condition, for the arising of the mind, that too is suffering. The mind, bhikkhus, arisen from suffering, how could it be happiness! Seeing thus… ‘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,’ he understands. The Eighth. 9. Discourse on the Cause of Internal Not-Self 142. “The eye, bhikkhus, is not-self. And whatever cause, whatever condition, for the arising of the eye, that too is not-self. The eye, bhikkhus, arisen from not-self, how could it be will be self… …the tongue is not-self. Whatever cause, whatever condition there is for the arising of the tongue, that too is not-self. Born of not-self, monks, how can the tongue be self? …the mind is not-self. Whatever cause, whatever condition there is for the arising of the mind, that too is not-self. Born of not-self, monks, how can the mind be self? Seeing thus… …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 Ninth. 10. Discourse on the Cause of External Impermanence 143. “Forms, monks, are impermanent. Whatever cause, whatever condition there is for the arising of forms, that too is impermanent. Born of impermanence, monks, how can forms be permanent? Sounds… smells… tastes… tangibles… mental phenomena are impermanent. Whatever cause, whatever condition there is for the arising of mental phenomena, that too is impermanent. Born of impermanence, monks, how can mental phenomena be permanent? Seeing thus… …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 Tenth. 11. Discourse on the Cause of External Suffering 144. “Forms, monks, are suffering. Whatever cause, whatever condition there is for the arising of forms, that too is suffering. Born of suffering, monks, how can forms be pleasure? Sounds… smells… tastes… tangibles… mental phenomena are suffering. Whatever cause, whatever condition there is for the arising of mental phenomena, that too is suffering. Born of suffering, monks, how can mental phenomena be pleasure? Seeing thus… …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. 12. Discourse on the Cause of External Not-Self 145. “Forms, monks, are not-self. Whatever cause, whatever condition there is for the arising of forms, that too is not-self. Born of not-self, monks, how can forms be self? Sounds… smells… tastes… tangibles… mental phenomena are not-self. Whatever cause, whatever condition there is for the arising of mental phenomena, that too is not-self. Born of not-self, monks, how can mental phenomena be self? will be! Seeing thus, monastics, the well-taught noble disciple becomes disenchanted with forms, with sounds… with smells… with tastes… with tactile objects… with mental objects. Being disenchanted, he becomes dispassionate; through dispassion, he is liberated; in liberation, the knowledge ‘liberated’ arises. ‘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,’ he understands. The Twelfth. The Devadaha Chapter is the Fourteenth. Its summary: Devadaha, moment, forms, two ‘not yours’ and also; By cause also three are spoken, two internal and external. 15. The Old and New Chapter 1. The Cessation of Kamma Sutta “Monastics, I will teach you old and new kamma, the cessation of kamma, and the path leading to the cessation of kamma. Listen to that, pay close attention; I will speak.” “And what, monastics, is old kamma? The eye, monastics, is old kamma, conditioned, willed, to be experienced, to be seen… The tongue is old kamma, conditioned, willed, to be experienced, to be seen… The mind is old kamma, conditioned, willed, to be experienced, to be seen. This is called, monastics, old kamma. And what, monastics, is new kamma? That kamma which one now performs