English
therefore beings are disenchanted with the mind. If, monks, there were no escape from the mind, then beings would not escape from the mind. But since, monks, there is an escape from the mind, therefore beings escape from the mind. And as long, monks, as beings did not truly understand the gratification of these six internal sense bases as gratification, the danger as danger, and the escape as escape, so long, monks, were beings not released, disjoined, liberated, from the world with its devas, with its Māras, with its Brahmās, from the generation with its recluses and brahmins, with its devas and humans, with a boundary made... they dwelt with an unconfined mind. And when, monks, beings truly understood the gratification of these six internal sense bases as gratification, the danger as danger, the escape as escape, then, monks, beings in the world with its devas, with its Māras, with its Brahmās, with its recluses and brahmins, with its devas and humans, are escaped, disjoined, liberated, they dwell with an unconfined mind. The Fifth. 6. The Second Discourse on "If there were no gratification" 18. "If, monks, there were no gratification in forms, beings would not be enamored of forms. But since, monks, there is gratification in forms, therefore beings are enamored of forms. If, monks, there were no danger in forms, beings would not be disenchanted with forms. But since, monks, there is danger in forms, therefore beings are disenchanted with forms. If, monks, there were no escape from forms, beings would not escape from forms. But since, monks, there is escape from forms, therefore beings escape from forms. If, monks, there were no gratification in sounds… smells… tastes… touches… mental phenomena, beings would not be enamored of mental phenomena. But since, monks, there is gratification in mental phenomena, therefore beings are enamored of mental phenomena. If, monks, there were no danger in mental phenomena, beings would not be disenchanted with mental phenomena. But since, monks, there is danger in mental phenomena, therefore beings are disenchanted with mental phenomena. If, monks, there were no escape from mental phenomena, beings would not escape from mental phenomena. But since, monks, there is escape from mental phenomena, therefore beings escape from mental phenomena. "And as long as, monks, beings did not truly understand the gratification of these six external sense bases as gratification, the danger as danger… its danger as danger, its escape as escape, they did not fully understand as it really is. Not yet, monks, were beings —the world with its devas, its Māra, its Brahmā, its generation of ascetics and brahmins, its devas and humans— freed, disjoined, liberated, living with an unbounded mind. But when, monks, beings of these six external sense bases its gratification as gratification, its danger as danger, and its escape as escape, fully understood as it really is, then, monks, beings —the world with its devas, its Māra, its Brahmā, its generation of ascetics and brahmins, its devas and humans— were freed, disjoined, liberated, living with an unbounded mind. The Sixth. 7. The First Discourse on Delight. 19. Whoever, monks, delights in the eye, delights in suffering. Whoever delights in suffering, I say, is not freed from suffering. Whoever in the ear... Whoever in the nose... Whoever delights in the tongue, delights in suffering. Whoever delights in suffering, I say, is not freed from suffering. Whoever in the body... Whoever delights in the mind, delights in suffering. Whoever delights in suffering, I say, is not freed from suffering. But whoever, monks, does not delight in the eye, does not delight in suffering. Whoever does not delight in suffering, I say, is freed from suffering. Whoever in the ear... Whoever in the nose... Whoever does not delight in the tongue, does not delight in suffering. Whoever does not delight in suffering, I say, is freed from suffering. Whoever in the body... Whoever does not delight in the mind, does not delight in suffering. Whoever does not delight in suffering, I say, is freed from suffering. The Seventh. 8. The Second Discourse on Delight. 20. Whoever, monks, delights in forms, delights in suffering. Whoever delights in suffering, I say, is not freed from suffering. Whoever in sounds... scents... tastes... tactile objects... delights in mental phenomena, delights in suffering. Whoever delights in suffering, that one is not freed from suffering, I say. But whoever, monks, does not delight in forms, that one does not delight in suffering. Whoever does not delight in suffering, that one is freed from suffering, I say. Whoever does not delight in sounds, smells, tastes, touches, mental phenomena, that one does not delight in suffering. Whoever does not delight in suffering, that one is freed from suffering, I say. The Eighth. 9. The First Discourse on the Arising of Suffering 21. Whatever, monks, is the arising, the standing, the coming into being, the manifestation of the eye, that is the arising of suffering, the standing of diseases, the manifestation of old age and death. Whatever of the ear, of the nose, of the tongue, of the body, of the mind is the arising, the standing, the coming into being, the manifestation, that is the arising of suffering, the standing of diseases, the manifestation of old age and death. But whatever, monks, is the cessation, the calming, the disappearance of the eye, that is the cessation of suffering, the calming of diseases, the disappearance of old age and death. Whatever of the ear, of the nose, of the tongue, of the body, of the mind is the cessation, the calming, the disappearance, that is the cessation of suffering, the calming of diseases, the disappearance of old age and death. The Ninth. 10. The Second Discourse on the Arising of Suffering 22. Whatever, monks, is the arising, the standing, the coming into being, the manifestation of forms, that is the arising of suffering, the standing of diseases, the manifestation of old age and death. Whatever of sounds, of smells, of tastes, of touches, of mental phenomena is the arising, the standing, the coming into being, the manifestation, that is the arising of suffering, the standing of diseases, the manifestation of old age and death. But whatever, monks, is the cessation, the calming, the disappearance of forms, that is the cessation of suffering, the calming of diseases, the disappearance of old age and death. Whatever of sounds, of smells, of tastes, of touches, of mental phenomena is the cessation, the calming, the disappearance, that is the cessation of suffering, the calming of diseases, the disappearance of old age and death. The Tenth. The Book of Pairs The second is chief. Its summary: Two are spoken with awakening, two others with enjoyment; Two are spoken with non-intention, two others with delight; Two are spoken with arising, thus is the chapter called. 3. The All Chapter 1. The Discourse on All 23. At Sāvatthī. “Monks, I will teach you all. Listen to that. And what, monks, is all? The eye and forms, the ear and sounds, the nose and odors, the tongue and tastes, the body and tangibles, the mind and mental phenomena – this, monks, is called all. Monks, whoever would say thus: ‘Having rejected this all, I will declare another all,’ his statement would be merely a matter of words; when questioned, he would not be able to explain, and furthermore, he would encounter vexation. For what reason? Because, monks, it is beyond his scope.” First. 2. The Discourse on Abandonment 24. “Monks, I will teach you the Dhamma for the abandonment of all. Listen to that. And what, monks, is the Dhamma for the abandonment of all? Monks, the eye is to be abandoned, forms are to be abandoned, eye-consciousness is to be abandoned, eye-contact is to be abandoned, and whatever feeling arises dependent on eye-contact—whether pleasant or painful or neither-pleasant-nor-painful—that too is to be abandoned… and whatever feeling arises dependent on ear-contact—whether pleasant or painful or neither-pleasant-nor-painful—that too is to be abandoned… and whatever feeling arises dependent on nose-contact—whether pleasant or painful or neither-pleasant-nor-painful—that too is to be abandoned. The tongue is to be abandoned, tastes are to be abandoned, tongue-consciousness is to be abandoned, tongue-contact is to be abandoned, and whatever feeling arises dependent on tongue-contact—whether pleasant or painful or neither-pleasant-nor-painful—that too is to be abandoned. The body is to be abandoned… the mind is to be abandon Mental objects are to be abandoned, Mind-consciousness is to be abandoned, Mind-contact is to be abandoned, And whatever feeling arises dependent on mind-contact, whether pleasant or painful or neither-painful-nor-pleasant, that too is to be abandoned. This, monks, is the teaching for the complete abandoning. The Second. 3. The Discourse on Abandoning through Direct Knowledge and Full Understanding 25. Monks, I will teach you the teaching for abandoning all through direct knowledge and full understanding. Listen to that. And what, monks, is the teaching for abandoning all through direct knowledge and full understanding? The eye, monks, is to be abandoned through direct knowledge and full understanding. Forms are to be abandoned through direct knowledge and full understanding. Eye-consciousness is to be abandoned through direct knowledge and full understanding. Eye-contact is to be abandoned through direct knowledge and full understanding. And whatever feeling arises dependent on eye-contact, whether pleasant or painful or neither-painful-nor-pleasant, that too is to be abandoned through direct knowledge and full understanding. The tongue is to be abandoned through direct knowledge and full understanding. Flavors are to be abandoned through direct knowledge and full understanding. Tongue-consciousness is to be abandoned