English
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 sounds... odours... tastes... tangibles... mental phenomena 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. Second. 3. Discourse on the Destruction of Delight in Internal Impermanence 158. Monks, attend carefully to the eye; and see the impermanence of the eye as it truly is. Monks, a bhikkhu attending carefully to the eye, and seeing the impermanence of the eye as it truly is, becomes dispassionate even towards the eye. 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, attend carefully to the ear... the nose... Monks, attend carefully to the tongue; and see the impermanence of the tongue as it truly is. Monks, a bhikkhu attending carefully to the tongue, and seeing the impermanence of the tongue as it truly is, becomes dispassionate even towards the tongue. With the destruction of delight, there is the destruction of passion... With the destruction of lust, there is the destruction of delight. With the destruction of delight and lust, the mind is said to be well-liberated. The body… the mind, monks, attend to it wisely; and see its impermanence as it truly is. The mind, monks, a monk attending to it wisely, and seeing its impermanence as it truly is, becomes disenchanted even with the mind. With the destruction of delight, there is the destruction of lust; with the destruction of lust, there is the destruction of delight. With the destruction of delight and lust, the mind is said to be well-liberated." The Third. 4. The Discourse on the Destruction of Delight in External Impermanence 159. "Forms, monks, attend to them wisely; and see their impermanence as it truly is. Forms, monks, a monk attending to them wisely, and seeing their impermanence as it truly is, becomes disenchanted even with forms. With the destruction of delight, there is the destruction of lust; with the destruction of lust, there is the destruction of delight. With the destruction of delight and lust, the mind is said to be well-liberated. Sounds… smells… tastes… touches… mental phenomena, monks, attend to them wisely; and see their impermanence as it truly is. Mental phenomena, monks, a monk attending to them wisely, and seeing their impermanence as it truly is, becomes disenchanted even with mental phenomena. With the destruction of delight, there is the destruction of lust; with the destruction of lust, there is the destruction of delight. With the destruction of delight and lust, the mind is said to be well-liberated." The Fourth. 5. The Discourse on Concentration in Jīvaka's Mango Grove 160. At one time the Blessed One was staying in Rājagaha, in Jīvaka's Mango Grove. There the Blessed One addressed the monks, saying: "Monks!"... and so on... "Develop concentration, monks. For a monk who is concentrated, monks, things become clear as they truly are. And what becomes clear as it truly is? The eye is impermanent, this becomes clear as it truly is. Forms are impermanent, this becomes clear as it truly is. Eye-consciousness is impermanent, this becomes clear as it truly is. Eye-contact is impermanent, this becomes clear as it truly is. Whatever feeling arises dependent on eye-contact— whether pleasant or painful or neither-painful-nor-pleasant— that too is im- And so it is known as it really is... The tongue is impermanent, as it really is known. ... The mind is impermanent, as it really is known. Mental phenomena are impermanent, as they really are known. ... And whatever feeling arises dependent on mind-contact, whether pleasant or painful or neither-painful-nor-pleasant, that too is impermanent, as it really is known. Develop concentration, monks. For a monk who is concentrated, monks, things are known as they really are. The Fifth. 6. The Discourse on Seclusion in Jīvaka's Mango Grove 161. At one time the Blessed One was staying in Rājagaha, in Jīvaka's Mango Grove. There the Blessed One addressed the monks... "Engage in seclusion, monks. For a monk who is secluded, monks, things are known as they really are. And what is known as it really is? The eye is impermanent, as it really is known. Forms are impermanent, as they really are known. Eye-consciousness is impermanent, as it really is known. Eye-contact is impermanent, as it really is known. And whatever feeling arises dependent on eye-contact, whether pleasant or painful or neither-painful-nor-pleasant, that too is impermanent, as it really is known. ... The mind is impermanent, as it really is known. Mental phenomena are impermanent, as they really are known. Mind-consciousness is impermanent, as it really is known. Mind-contact is impermanent, as it really is known. And whatever feeling arises dependent on mind-contact, whether pleasant or painful or neither-painful-nor-pleasant, that too is impermanent, as it really is known. Engage in seclusion, monks. For a monk who is secluded, monks, things are known as they really are." The Sixth. 7. The Discourse to Koṭṭhika on Impermanence 162. Then Venerable Mahākoṭṭhika approached the Blessed One... Sitting to one side, Venerable Koṭṭhika said to the Blessed One: "It would be good, venerable sir, if the Blessed One would teach me the Dhamma in brief, so that having heard the Dhamma from the Blessed One, I might dwell alone, secluded, diligent, ardent, and resolute." "Whatever, Koṭṭhika, is impermanent, Therein your desire should be abandoned. And what, Koṭṭhika, is impermanent? The eye, Koṭṭhika, is impermanent; therein your desire should be abandoned. Forms are impermanent; therein your desire should be abandoned. Eye-consciousness is impermanent; therein your desire should be abandoned. Eye-contact is impermanent; therein your desire should be abandoned. And whatever feeling arises dependent on eye-contact, whether pleasant or painful or neither-painful-nor-pleasant, that too is impermanent; therein your desire should be abandoned... The tongue is impermanent; therein your desire should be abandoned. Tastes are impermanent; therein your desire should be abandoned. Tongue-consciousness is impermanent; therein your desire should be abandoned. Tongue-contact is impermanent; therein your desire should be abandoned. And whatever feeling arises dependent on tongue-contact, whether pleasant or painful or neither-painful-nor-pleasant, that too is impermanent; therein your desire should be abandoned... The mind is impermanent; therein your desire should be abandoned. Mental phenomena are impermanent; therein your desire should be abandoned. Mind-consciousness is impermanent; therein your desire should be abandoned. Mind-contact is impermanent; therein your desire should be abandoned. And whatever feeling arises dependent on mind-contact, whether pleasant or painful or neither-painful-nor-pleasant, that too is impermanent; therein your desire should be abandoned. Whatever, Koṭṭhika, is impermanent, therein your desire should be abandoned. The Seventh. 8. The Discourse on Koṭṭhika and Suffering 163. Then indeed the venerable Mahākoṭṭhika... said this to the Blessed One – "It would be good for me, venerable sir... to dwell." "Whatever, Koṭṭhika, is suffering, therein your desire should be abandoned. And what, Koṭṭhika, is suffering? The eye, Koṭṭhika, is suffering; therein your desire should be abandoned. Forms are suffering; therein your desire should be abandoned. Eye-consciousness is suffering; therein your desire should be abandoned. Eye-contact is suffering; therein your desire should be abandoned. And whatever feeling arises dependent on eye-contact, whether pleasant or painful or neither-painful-nor-pleasant, that too is suffering. ear is suffering; there your desire must be abandoned… the tongue is suffering; there your desire must be abandoned… the mind is suffering; there your desire must be abandoned. Mental objects are suffering; there your desire must be abandoned. Mind-consciousness is suffering; there your desire must be abandoned. Mind-contact is suffering; there your desire must be abandoned. Whatever feeling arises dependent on mind-contact— whether pleasant or painful or neither-painful-nor-pleasant— that too is suffering; there your desire must be abandoned. Whatever, Koṭṭhika, is suffering, there your desire must be abandoned.” The Eighth. 9. Koṭṭhika on Not-self 164. To one side… they should dwell. “Whatever, Koṭṭhika, is not-self, there your desire must be abandoned. And what, Koṭṭhika, is not-self? The eye, Koṭṭhika, is not-self; there your desire must be abandoned. Forms are not-self; there your desire must be abandoned. Eye-consciousness is not-self; there your desire must be abandoned. Eye-contact is not-self; there your desire must be abandoned. Whatever feeling arises dependent on eye-contact— whether pleasant or painful or neither-painful-nor-pleasant— that too is not-self; there your desire must be abandoned… the tongue is not-self; there your desire must be abandoned… the mind is not-self; there your desire must be abandoned. Mental objects are not-self; there your desire must be abandoned. Mind-consciousness… mind-contact… whatever feeling arises dependent on mind-contact— whether pleasant or painful or neither-painful-nor-pleasant— that too is not-self; there your desire must be abandoned. Whatever, Koṭṭhika, is not-self, there your desire must be abandoned.” The Ninth. 10. Abandoning Wrong View 165. Then a certain bhikkhu approached the Blessed One…