English
The mind is impermanent, present. Seeing thus, monks, a well-taught noble disciple becomes disenchanted with the eye, becomes disenchanted with the ear, becomes disenchanted with the nose, becomes disenchanted with the tongue, becomes disenchanted with the body, becomes disenchanted with the mind. Being disenchanted, he becomes dispassionate; through dispassion, he is liberated; in the liberated, there is the knowledge '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. 189-191. “The eye, monks, is suffering, past, future, present… …the tongue is suffering, past, future, present… …the mind is suffering, past, future, present. Seeing thus, monks… …he understands: ‘There is no more for this state of being.’” 25-27. Discourse on the Internal, Past, etc., as Not-Self 192-194. “The eye, monks, is not-self, past, future, present… …the tongue is not-self… …the mind is not-self, past, future, present. Seeing thus… …he understands: ‘There is no more for this state of being.’” 28-30. Discourse on the External, Past, etc., as Impermanent 195-197. “Forms, monks, are impermanent, past, future, present. Sounds… smells… tastes… tangibles… mind-objects are impermanent, past, future, present. Seeing thus… …he understands: ‘There is no more for this state of being.’” 31-33. Discourse on the External, Past, etc., as Suffering 198-200. “Forms, monks, are suffering, past, future, present. Sounds… smells… tastes… tangibles… mind-objects are suffering, past, future, present. Seeing thus… …he understands: ‘There is no more for this state of being.’” 34-36. Discourse on the External, Past, etc., as Not-Self 201-203. “Forms, monks, are not-self, past, future, present. Sounds… smells… tastes… tangibles… mind-objects are not-self, past, future, present. Seeing thus… …he understands: ‘There is no more for this state of being.’” 37. Discourse on the Internal, Past, and What is Impermanent 204. “The eye, monks, is impermanent, past. What is impermanent, that is suffering. What is suffering, that is not-self. What is not-self, that should be seen as it really is with right wisdom: ‘This is not mine, this I am not, this is not my self’… …the tongue is impermanent, past. What is impermanent, that is suffering. What is suffering, that is not-self. What is not-self, that should be seen as it really is with right wisdom: ‘This is not mine, this I am not, this is not my self’… …the mind is impermanent, past. What is impermanent, that is suffering. What is suffering, that is not-self. What is not-self, that ‘This is not mine, This is not mine, this I am not, this is not my self’— thus it should be seen as it actually is with right wisdom. Seeing thus… he understands: ‘there is no more of this state of being.’ 38. The Discourse on Internal Future Impermanence 205. “The eye, monks, is impermanent in the future. What is impermanent, that is suffering. What is suffering, that is not-self. What is not-self, that is ‘not mine, this I am not, this is not my self’— thus it should be seen as it actually is with right wisdom… The tongue is impermanent in the future. What is impermanent, that is suffering. What is suffering, that is not-self. What is not-self, that is ‘not mine, this I am not, this is not my self’— thus it should be seen as it actually is with right wisdom… The mind is impermanent in the future. What is impermanent, that is suffering. What is suffering, that is not-self. What is not-self, that is ‘not mine, this I am not, this is not my self’— thus it should be seen as it actually is with right wisdom. Seeing thus, monks… he understands: ‘there is no more of this state of being.’ 39. The Discourse on Internal Present Impermanence 206. “The eye, monks, is impermanent in the present. What is impermanent, that is suffering. What is suffering, that is not-self. What is not-self, that is ‘not mine, this I am not, this is not my self’— thus it should be seen as it actually is with right wisdom… The tongue is impermanent in the present. What is impermanent, that is suffering. What is suffering, that is not-self. What is not-self, that is ‘not mine, this I am not, this is not my self’— thus it should be seen as it actually is with right wisdom… The mind is impermanent in the present. What is impermanent, that is suffering. What is suffering, that is not-self. What is not-self, that is ‘not mine, this I am not, this is not my self’— thus it should be seen as it actually is with right wisdom. Seeing thus… he understands: ‘there is no more of this state of being.’ 40-42. The Discourse on Internal Past, etc., Suffering 207-209. “The eye, monks, is suffering in the past, in the future, in the present. What is suffering, that is not-self. What is not-self, that is ‘not mine, this I am I am not this, this is not my self" thus this should be seen as it really is with right wisdom. ... The tongue is suffering. ... The mind is suffering, past, future, present. What is suffering, that is not-self. What is not-self, that 'this is not mine, I am not this, this is not my self' thus this should be seen as it really is with right wisdom. Seeing thus ... he understands there is no further state of being. The eye, monks, is not-self, past, future, present. What is not-self, that 'this is not mine, I am not this, this is not my self' thus this should be seen as it really is with right wisdom. ... The tongue is not-self. ... The mind is not-self, past, future, present. What is not-self, that 'this is not mine, I am not this, this is not my self' thus this should be seen as it really is with right wisdom. Seeing thus ... he understands there is no further state of being. Forms, monks, are impermanent, past, future, present. What is impermanent, that is suffering. What is suffering, that is not-self. What is not-self, that 'this is not mine, I am not this, this is not my self' thus this should be seen as it really is with right wisdom. Sounds ... smells ... tastes ... tactile objects ... mental phenomena are impermanent, past, future, present. What is impermanent, that is suffering. What is suffering, that is not-self. What is not-self, that 'this is not mine, I am not this, this is not my self' thus this should be seen as it really is with right wisdom. Seeing thus ... he understands there is no further state of being. Forms, monks, are suffering, past, future, present. What is suffering, that is not-self. What is not-self, that 'this is not mine, I am not this, this is not my self' thus this should be seen as it really is with right wisdom. Sounds ... smells ... tastes ... tactile objects ... mental phenomena are suffering, past, future, present. What is suffering, that is not-self. What is not-self, that 'this is not mine, ‘This is not mine, I am not this, This is not my self’— thus is this to be seen as it really is with right wisdom. Seeing thus… …he understands: ‘There is no more for this state of being.’ 52-54. The Discourse on the Not-Self of External Past, etc. 219-221. “Forms, monks, are not-self, past, future, present. What is not-self, that is to be seen as it really is with right wisdom: ‘This is not mine, I am not this, This is not my self.’ Sounds… Odours… Flavours… Tangibles… Mental phenomena are not-self, past, future, present. What is not-self, that is to be seen as it really is with right wisdom: ‘This is not mine, I am not this, This is not my self.’ Seeing thus… …he understands: ‘There is no more for this state of being.’” 55. The Discourse on the Impermanence of Internal Sense Bases 222. “The eye, monks, is impermanent… …The tongue is impermanent… …The mind is impermanent. Seeing thus… …he understands: ‘There is no more for this state of being.’” 56. The Discourse on the Suffering of Internal Sense Bases 223. “The eye, monks, is suffering… …The tongue is suffering… …The mind is suffering. Seeing thus… …he understands: ‘There is no more for this state of being.’” 57. The Discourse on the Not-Self of Internal Sense Bases 224. “The eye, monks, is not-self… …The tongue is not-self… …The mind is not-self. Seeing thus… …he understands: ‘There is no more for this state of being.’” 58. The Discourse on the Impermanence of External Sense Bases 225. “Forms, monks, are impermanent. Sounds… Odours… Flavours… Tangibles… Mental phenomena are impermanent. Seeing thus… …he understands: ‘There is no more for this state of being.’” 59. The Discourse on the Suffering of External Sense Bases 226. “Forms, monks, are suffering. Sounds… Odours… Flavours… Tangibles… Mental phenomena are suffering. Seeing thus… …he understands: ‘There is no more for this state of being.’” 60. The Discourse on the Not-Self of External Sense Bases 227. “Forms, monks, are not-self. Sounds… Odours… Flavours… Tangibles… Mental phenomena are not-self. Seeing thus… …he understands: ‘There is no more for this state of being.’” The Seventeenth Chapter, the Sixty Repetitions. Its Summary – Eighteen are with desire, and two with the past. and nine; The eighteen impermanent things are said, three internal and external; The sixty-fold repetition is spoken, by the Buddha, the Kinsman of the Sun. Sixty Discourses. 18. The Ocean Chapter 1. The First Discourse on the Ocean 228. “‘Ocean, ocean,’ monks, the untaught ordinary person speaks. This, monks, is not an ocean in the Noble One’s discipline. This, monks, is a great mass of water, a great watery expanse. The eye, monks, is a man’s ocean; its current is of forms. Whoever withstands that current of forms, he, monks, is said to have crossed the ocean of the eye, with its waves, with its whirlpools, with its monsters, with its demons; having crossed, gone to the far shore, he stands on dry land, a brahmin… The tongue, monks, is a man’s ocean; its current is of tastes. Whoever withstands that current of tastes,