English
. ...and so on... ...The tongue is suffering... ...The mind is suffering; for its full understanding is the holy life lived under the Blessed One... ...and so on... ...And whatever feeling arises dependent on mind-contact— whether pleasant or painful or neither-painful-nor-pleasant— that too is suffering; for its full understanding is the holy life lived under the Blessed One. This, friends, is the suffering; for the full understanding of which is the holy life lived under the Blessed One.' When thus asked, bhikkhus, you should answer those other sect ascetics..." to the people you should declare thus. The Seventh. 8. The Discourse on the Way 153. "Is there, monks, a way relying on which way a monk, apart from faith, apart from inclination, apart from hearsay, apart from reasoned conjecture, apart from the acceptance of a view after pondering, would declare: 'Birth is destroyed, the holy life has been lived, what was to be done has been done, there is no further state of being for this' — 'I know'?" "Our teachings, venerable sir, have the Blessed One as their root, have the Blessed One as their guide, have the Blessed One as their refuge. It would be good, venerable sir, if the meaning of this statement would occur to the Blessed One himself. Having heard from the Blessed One, the monks will remember it." "In that case, monks, listen, pay close attention; I will speak." "Yes, venerable sir," those monks replied to the Blessed One. The Blessed One said this: "There is, monks, a way relying on which way a monk, apart from faith, apart from inclination, apart from hearsay, apart from reasoned conjecture, apart from the acceptance of a view after pondering, would declare: 'Birth is destroyed, the holy life has been lived, what was to be done has been done, there is no further state of being for this' — 'I know.'" "And what, monks, is that way, relying on which way a monk, apart from faith, apart from inclination, apart from hearsay, apart from reasoned conjecture, apart from the acceptance of a view after pondering, declares: 'Birth is destroyed, the holy life has been lived, what was to be done has been done, there is no further state of being for this' — 'I know'? Here, monks, a monk, having seen a form with the eye, if there is lust, hatred, and delusion internally, he knows: 'There is lust, hatred, and delusion internally in me.' Or if there is no lust, hatred, and delusion internally, he knows: 'There is no lust, hatred, and delusion internally in me.' That which, monks, a monk, having seen a form with the eye, if there is lust, hatred, and delusion internally, he knows: 'There is lust, hatred, and delusion internally in me.' Or if there is no lust, hatred, and delusion internally, , "there is no greed, hatred, and delusion within me," he understands. "Now, mendicants, are these things to be known by faith, or to be known by inclination, or to be known by tradition, or to be known by reasoned consideration, or to be known by approval of a view?" "No, sir." "Now, mendicants, are these things to be known by seeing with wisdom?" "Yes, sir." "This, mendicants, is the way by which a monk, apart from faith, apart from inclination, apart from tradition, apart from reasoned consideration, apart from approval of a view, declares: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being'—thus I understand." ... "Furthermore, mendicants, a monk, having tasted a flavor with the tongue, understands: 'There is greed, hatred, and delusion within me,' or 'There is no greed, hatred, and delusion within me.' That which, mendicants, a monk, having tasted a flavor with the tongue, understands: 'There is greed, hatred, and delusion within me,' or 'There is no greed, hatred, and delusion within me'; Now, mendicants, are these things to be known by faith, or to be known by inclination, or to be known by tradition, or to be known by reasoned consideration, or to be known by approval of a view?" "No, sir." "Now, mendicants, are these things to be known by seeing with wisdom?" "Yes, sir." "This too, mendicants, is the way by which a monk, apart from faith, apart from inclination, apart from tradition, apart from reasoned consideration, apart from approval of a view, declares: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being'—thus I understand." ... "Furthermore, mendicants, a monk..." Bhikkhus, a monk, having understood a phenomenon with the mind, knows: 'There is internal passion, hatred, and delusion in me,' when there is; or knows: 'There is no internal passion, hatred, and delusion in me,' when there is not. That, bhikkhus, when a monk, having understood a phenomenon with the mind, knows: 'There is internal passion, hatred, and delusion in me,' when there is; or knows: 'There is no internal passion, hatred, and delusion in me,' when there is not; Are these phenomena, bhikkhus, to be known by faith, or to be known by inclination, or to be known by tradition, or to be known by reasoned consideration, or to be known by acceptance of a view through pondering?" "No, venerable sir." "Are these phenomena, bhikkhus, to be known by seeing with wisdom?" "Yes, venerable sir." "This, bhikkhus, is also a way, by relying on which way, a monk declares knowledge, apart from faith, apart from inclination, apart from tradition, apart from reasoned consideration, apart from acceptance of a view through pondering— '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 knows." The Eighth. 9. The Discourse on Being Endowed with Faculties Then a certain monk approached the Blessed One... ...having sat down to one side, that monk said to the Blessed One: 'Endowed with faculties, endowed with faculties,' it is said, venerable sir. To what extent, venerable sir, is one endowed with faculties?" "If, bhikkhu, dwelling, observing the rise and fall in the eye faculty, one becomes disenchanted with the eye faculty... ...if, bhikkhu, dwelling, observing the rise and fall in the tongue faculty, one becomes disenchanted with the tongue faculty... ...if, bhikkhu, dwelling, observing the rise and fall in the mind faculty, one becomes disenchanted with the mind faculty. Being disenchanted, one becomes dispassionate... ...in one who is liberated, there is the knowledge: 'I am liberated.' '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. To this extent, indeed, bhikkhu, he is endowed with faculties. The Ninth. 10. The Discourse on the Question about the Dhamma-speaker 155. Then a certain bhikkhu approached the Blessed One… …sitting to one side, that bhikkhu said to the Blessed One: "'Dhamma-speaker, Dhamma-speaker' it is said, venerable sir. To what extent, venerable sir, is one a Dhamma-speaker?" "If, bhikkhu, one teaches the Dhamma for disenchantment, dispassion, cessation of the eye, it is fitting to say, 'This bhikkhu is a Dhamma-speaker.' If, bhikkhu, one practices for disenchantment, dispassion, cessation of the eye, it is fitting to say, 'This bhikkhu is one who practices in accordance with the Dhamma.' If, bhikkhu, through disenchantment, dispassion, cessation of the eye, one is liberated without clinging, it is fitting to say, 'This bhikkhu has attained Nibbana in this very life.'… …If, bhikkhu, one teaches the Dhamma for disenchantment, dispassion, cessation of the tongue, it is fitting to say, 'This bhikkhu is a Dhamma-speaker.'… …If, bhikkhu, one teaches the Dhamma for disenchantment, dispassion, cessation of the mind, it is fitting to say, 'This bhikkhu is a Dhamma-speaker.' If, bhikkhu, one practices for disenchantment, dispassion, cessation of the mind, it is fitting to say, 'This bhikkhu is one who practices in accordance with the Dhamma.' If, bhikkhu, through disenchantment, dispassion, cessation of the mind, one is liberated without clinging, it is fitting to say, 'This bhikkhu has attained Nibbana in this very life.'" The Tenth. The Chapter on the New and the Old is the fifteenth. Its summary – Action, four suitable things, not a resident pupil, for what purpose; Is there indeed a way, and by the speaker on faculties. In the Chapter on the Six Sense-Bases, the third fifty is concluded. Its chapter summary – Secure from bondage, and the world, and the householder, and Devadaha; With the New and the Old, the fifty, the third, is thus called. 16. The Chapter on the Destruction of Delight 1. The Discourse on the Destruction of Inner Delight 156. "It is impermanent, bhikkhus. A bhikkhu sees the eye as impermanent. That is his right view. Sa seeing rightly, he becomes dispassionate. With the destruction of delight, there is the destruction of passion; with the destruction of passion, there is the destruction of delight. With the destruction of delight and passion, the mind is said to be well-liberated. ... Monks, a bhikkhu sees the tongue as impermanent, that is his right view. Seeing rightly, he becomes dispassionate. With the destruction of delight, there is the destruction of passion; with the destruction of passion... the mind is said to be well-liberated. ... Monks, a bhikkhu sees the mind as impermanent, that is his right view. Seeing rightly, he becomes dispassionate. With the destruction of delight, there is the destruction of passion; with the destruction of passion, there is the destruction of delight. With the destruction of delight and passion, the mind is said to be well-liberated. First. 2. Discourse on the Destruction of Delight in External Things 157. Monks, a bhikkhu sees forms as impermanent, that is his right view. Seeing rightly, he becomes dispassionate. With the destruction of delight, there is the destruction of passion;