English
Whatever bhikkhu or bhikkhuni, bhikkhus, regarding tastes cognizable by the tongue... Whatever bhikkhu or bhikkhuni, bhikkhus, regarding mental phenomena cognizable by the mind, whatever lust there is, that is not; whatever aversion there is, that is not; whatever delusion there is, that is not; whatever lust there is, that is abandoned; whatever aversion there is, that is abandoned; whatever delusion there is, that is abandoned, even if excessive mental phenomena cognizable by the mind come into the range of his mind, they do not overwhelm his mind; what then of the slight ones! For what reason is that? Whatever lust there is, bhikkhus, that is not; whatever aversion there is, that is not; whatever delusion there is, that is not; whatever lust there is, that is abandoned; whatever aversion there is, that is abandoned; whatever delusion there is, that is abandoned. The Fourth. 5. The Koṭṭhika Discourse At one time, the venerable Sāriputta and the venerable Mahākoṭṭhika were staying in Bārāṇasī, at Isipatana in the Deer Park. Then, in the evening, the venerable Mahākoṭṭhika, having risen from seclusion, went to where the venerable Sāriputta was; having approached, he exchanged greetings with the venerable Sāriputta. Having concluded the courteous and memorable talk, he sat down to one side. Seated to one side, the venerable Mahākoṭṭhika said this to the venerable Sāriputta: "Now, friend Sāriputta, is the eye a fetter for forms, or are forms a fetter for the eye...? Is the tongue a fetter for tastes, or are tastes a fetter for the tongue...? Is the mind a fetter for mental phenomena, or are mental phenomena a fetter for the mind?" "No, friend Koṭṭhika, the eye is not a fetter for forms, nor are forms a fetter for the eye. But whatever desire and lust arises there dependent on both, that is the fetter there... nor is the tongue a fetter for tastes..." Their fetter, tastes are not a fetter for the tongue. But the desire and lust that arises there dependent on both, that is the fetter there. ... The mind is not a fetter for mental phenomena, mental phenomena are not a fetter for the mind. But the desire and lust that arises there dependent on both, that is the fetter there. Just as, friend, a black ox and a white ox might be yoked together with one rope or one harness. If someone were to say this: ‘The black ox is a fetter for the white ox, and the white ox is a fetter for the black ox,’ would that person be speaking correctly? No, friend. Indeed, friend, the black ox is not a fetter for the white ox, nor is the white ox a fetter for the black ox. But that with which they are yoked together, that one rope or one harness, that is the fetter there. Just so, friend, the eye is not a fetter for forms, nor are forms a fetter for the eye. But the desire and lust that arises there dependent on both, that is the fetter there. ... The tongue is not a fetter for tastes... ... The mind is not a fetter for mental phenomena, nor are mental phenomena a fetter for the mind. But the desire and lust that arises there dependent on both, that is the fetter there. If, friend, the eye were a fetter for forms, or forms were a fetter for the eye, then the holy life for the complete destruction of suffering would not be known. But since, friend, the eye is not a fetter for forms, nor are forms a fetter for the eye; and the desire and lust that arises there dependent on both, that is the fetter, therefore the holy life for the complete destruction of suffering is known. ... If, friend, the tongue were a fetter for tastes, or tastes were a fetter for the tongue, then the holy life would not be known. for the complete end of suffering. And because, friends, the tongue is not a fetter for tastes, nor are tastes a fetter for the tongue; but the desire and lust that arises there dependent on both of them, that is the fetter there. Therefore, the holy life is proclaimed for the complete end of suffering…and so on…. ‘‘If, friends, the mind were a fetter for mental phenomena, or mental phenomena were a fetter for the mind, then the holy life would not be proclaimed for the complete end of suffering. But because, friends, the mind is not a fetter for mental phenomena, nor are mental phenomena a fetter for the mind; but the desire and lust that arises there dependent on both of them, that is the fetter there. Therefore, the holy life is proclaimed for the complete end of suffering. ‘‘By this method too, friends, it should be understood how the eye is not a fetter for forms, nor are forms a fetter for the eye. But the desire and lust that arises there dependent on both of them, that is the fetter there…and so on… the tongue is not a fetter for tastes…and so on… the mind is not a fetter for mental phenomena, nor are mental phenomena a fetter for the mind. But the desire and lust that arises there dependent on both of them, that is the fetter there. ‘‘The Blessed One, friends, has an eye. The Blessed One sees forms with the eye. The Blessed One has no desire and lust. The Blessed One is fully liberated in mind. The Blessed One, friends, has an ear. The Blessed One hears sounds with the ear. The Blessed One has no desire and lust. The Blessed One is fully liberated in mind. The Blessed One, friends, has a nose. The Blessed One smells odors with the nose. The Blessed One has no desire and lust. The Blessed One is fully liberated in mind. The Blessed One, friends, has a tongue. The Blessed One tastes flavors with the tongue. The Blessed One has no desire and lust. The Blessed One is fully liberated in mind. The Blessed One, friends, has a body. The Blessed One touches tangibles with the body. The Blessed One has no desire and lust. The Blessed One is fully liberated in mind. The Blessed One, Friend, the mind of the Blessed One. The Blessed One understands phenomena with the mind. Desire-and-lust is not in the Blessed One. The Blessed One is well-liberated in mind. By this method, friend, it should be understood that the eye is not a fetter for forms, nor are forms a fetter for the eye; but the desire-and-lust that arises there, dependent on both, that is the fetter there. Not the ear is a fetter for sounds, nor are sounds a fetter for the ear; but the desire-and-lust that arises there, dependent on both, that is the fetter there. Not the nose is a fetter for odors, nor are odors a fetter for the nose; but the desire-and-lust that arises there, dependent on both, that is the fetter there. Not the tongue is a fetter for tastes, nor are tastes a fetter for the tongue; but the desire-and-lust that arises there, dependent on both, that is the fetter there. Not the body is a fetter for tactile objects, nor are tactile objects a fetter for the body; but the desire-and-lust that arises there, dependent on both, that is the fetter there. Not the mind is a fetter for phenomena, nor are phenomena a fetter for the mind; but the desire-and-lust that arises there, dependent on both, that is the fetter there. The Fifth. 6. The Kāmabhū Sutta 233. At one time, the venerable Ānanda and the venerable Kāmabhū were dwelling in Kosambī, at Ghosita's Park. Then, in the evening, the venerable Kāmabhū, having risen from his seclusion, approached the venerable Ānanda; having approached, he exchanged greetings with the venerable Ānanda. Having concluded the courteous and memorable talk, he sat down to one side. Seated to one side, the venerable Kāmabhū said this to the venerable Ānanda – "Is it, friend Ānanda, that the eye is a fetter for forms, or forms a fetter for the eye? Is it that the ear is a fetter for sounds, or sounds a fetter for the ear? Is it that the nose is a fetter for odors, or odors a fetter for the nose? Is it that the tongue is a fetter for tastes, or tastes a fetter for the tongue? Is it that the body is a fetter for tactile objects, or tactile objects a fetter for the body? Is it that the mind is a fetter for phenomena, or phenomena a fetter for the mind?" "No, friend Kāmabhū, the eye is not a fetter for forms, nor are forms a fetter for the eye. But the desire-and-lust that arises there, dependent on both, that is the fetter there. Nor is the ear a fetter for sounds, nor are sounds a fetter for the ear. But the desire-and-lust that arises there, dependent on both, that is the fetter there. Nor is the nose a fetter for odors, nor are odors a fetter for the nose. But the desire-and-lust that arises there, dependent on both, that is the fetter there. Nor is the tongue a fetter for tastes, nor are tastes a fetter for the tongue. But the desire-and-lust that arises there, dependent on both, that is the fetter there. Nor is the body a fetter for tactile objects, nor are tactile objects a fetter for the body. But the desire-and-lust that arises there, dependent on both, that is the fetter there. Nor is the mind a fetter for phenomena, nor are phenomena a fetter for the mind. But the desire-and-lust that arises there, dependent on both, that is the fetter there." aṃ. “Just as, friends, a black bull and a white bull might be yoked with a single rope or strap. If someone were to say: ‘The black bull is a fetter for the white bull, the white bull is a fetter for the black bull,’ would he be speaking correctly?” “No, friend.” “Indeed, friend, the black bull is not a fetter for the white bull, nor is the white bull a fetter for the black bull. That by which they are yoked, that single rope or strap, that is the fetter there. Even so, friend, the eye is not a fetter for forms, nor are forms a fetter for the eye… …nor is the tongue… …nor is the mind… …but the desire and lust that arises there dependent on both, that is the fetter there.” The Sixth. 7. The Discourse to Udāyī 234. At one time, the Venerable Ānanda and the Venerable Udāyī were staying in Kosambī, at Ghositārāma. Then, in the evening, the Venerable Udāyī, having risen from seclusion, approached the Venerable Ānanda. Having approached, he exchanged greetings