English
Sitting to one side, that bhikkhu said to the Blessed One: "How, venerable sir, by knowing what, by seeing what, is ignorance abandoned, and knowledge arises?" "By knowing and seeing the eye as impermanent, bhikkhu, ignorance is abandoned, and knowledge arises. By knowing and seeing forms as impermanent, ignorance is abandoned, and knowledge arises. Eye-consciousness... eye-contact... and whatever feeling arises dependent on eye-contact—whether pleasant or painful or neither-painful-nor-pleasant—by knowing and seeing that too as impermanent, ignorance is abandoned, and knowledge arises. The ear... the nose... the tongue... the body... the mind—by knowing and seeing them as impermanent, ignorance is abandoned, and knowledge arises. Mental phenomena... mind-consciousness... mind-contact... and whatever feeling arises dependent on mind-contact—whether pleasant or painful or neither-painful-nor-pleasant—by knowing and seeing that too as impermanent, ignorance is abandoned, and knowledge arises. It is in this way, bhikkhu, by knowing in this way, by seeing in this way, that ignorance is abandoned, and knowledge arises." The First. 2. The Abandonment of Fetters Sutta 54. "How, venerable sir, by knowing what, by seeing what, are fetters abandoned?" "By knowing and seeing the eye as impermanent, bhikkhu, fetters are abandoned. Forms... eye-consciousness... eye-contact... and whatever feeling arises dependent on eye-contact—whether pleasant or painful or neither-painful-nor-pleasant, knowing and seeing that too as impermanent, the fetters are abandoned. Ear... nose... tongue... body... mind... mental phenomena... mind-consciousness... mind-contact... and whatever feeling arises dependent on mind-contact, whether pleasant or painful or neither-painful-nor-pleasant, knowing and seeing that too as impermanent, the fetters are abandoned. Thus, indeed, bhikkhu, for one knowing thus, seeing thus, the fetters are abandoned." The Second. 3. Discourse on the Uprooting of Fetters 55. "How, indeed, venerable sir, for one knowing, for one seeing, do the fetters go to uprooting?" "For one knowing and seeing the eye as not-self, indeed, bhikkhu, the fetters go to uprooting. Forms as not-self... eye-consciousness... eye-contact... and whatever feeling arises dependent on eye-contact, whether pleasant or painful or neither-painful-nor-pleasant, knowing and seeing that too as not-self, the fetters go to uprooting. Ear... nose... tongue... body... mind... mental phenomena... mind-consciousness... mind-contact... and whatever feeling arises dependent on mind-contact, whether pleasant or painful or neither-painful-nor-pleasant, knowing and seeing that too as not-self, the fetters go to uprooting. Thus, indeed, bhikkhu, for one knowing thus, seeing thus, the fetters go to uprooting." The Third. 4. Discourse on the Abandoning of Taints 56. "How, indeed, venerable sir, for one knowing, for one seeing, are the taints abandoned?"... The Fourth. 5. Discourse on the Uprooting of Taints 57. "How, indeed, venerable sir, for one knowing, for one seeing, do the taints go to uprooting?"... The Fifth. 6. Discourse on the Abandoning of Latent Tendencies 58. "How, indeed..." are the latent tendencies abandoned?"... The Sixth. 7. Discourse on the Uprooting of Latent Tendencies 59. "How, indeed..." do the latent tendencies go to uprooting?" "For one knowing and seeing the eye as not-self, indeed, bhikkhu, the latent tendencies go to uprooting... ear... nose... tongue... body... mind... mental phenomena... mind-consciousness... mind-contact... and whatever feeling arises dependent on mind-contact, whether pleasant or painful or neither-painful-nor-pleasant, when one knows and sees that too as not-self, the underlying tendencies are eradicated. "Thus, bhikkhu, for one who knows thus, for one who sees thus, the underlying tendencies are eradicated." The Seventh. 8. The Discourse on the Full Understanding of All Clinging 60. "Monks, I will teach you the Dhamma for the full understanding of all clinging. Listen to it. And what, monks, is the Dhamma for the full understanding of all clinging? Dependent on the eye and forms, eye-consciousness arises. The meeting of the three is contact. Dependent on contact is feeling. Seeing thus, monks, a well-instructed noble disciple becomes disenchanted with the eye, becomes disenchanted with forms, becomes disenchanted with eye-consciousness, becomes disenchanted with eye-contact, becomes disenchanted with feeling. Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. Through liberation, he understands: 'My clinging is fully understood.' Dependent on the ear and sounds, arises... Dependent on the nose and odors, arises... Dependent on the tongue and tastes, arises... Dependent on the body and tangible objects, arises... Dependent on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. Dependent on contact is feeling. Seeing thus, monks, a well-instructed noble disciple becomes disenchanted with the mind, becomes disenchanted with mental phenomena, becomes disenchanted with mind-consciousness, becomes disenchanted with mind-contact, becomes disenchanted with feeling. Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. Through liberation, he understands: 'My clinging is fully understood.' This, monks, is the Dhamma for the full understanding of all clinging." The Eighth. 9. The First Discourse on the Complete Abandonment of All Clinging 61. "Monks, I will teach you the Dhamma for the complete abandonment of all clinging. Listen to it. And what, monks, is the Dhamma for the complete abandonment of all clinging? Dependent on the eye and forms, eye-consciousness arises. The meeting of the three... contact is the meeting. With contact as condition, feeling arises. Seeing thus, bhikkhus, the instructed noble disciple is disenchanted with the eye, is disenchanted with forms, is disenchanted with eye-consciousness, is disenchanted with eye-contact, is disenchanted with feeling. Being disenchanted, he becomes dispassionate; through dispassion, he is liberated; with liberation, he understands: 'My clinging is exhausted.' ... Dependent on the tongue and tastes, tongue-consciousness arises. ... Dependent on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. With contact as condition, feeling arises. Seeing thus, bhikkhus, the instructed noble disciple is disenchanted with the mind, is disenchanted with mental phenomena, is disenchanted with mind-consciousness, is disenchanted with mind-contact, is disenchanted with feeling. Being disenchanted, he becomes dispassionate; through dispassion, he is liberated; with liberation, he understands: 'My clinging is exhausted.' This, bhikkhus, is the teaching for the exhaustion of all clinging. The Ninth. 10. The Second Discourse on the Exhaustion of All Clinging 62. Bhikkhus, I will teach you the teaching for the exhaustion of all clinging. Listen to it. And what, bhikkhus, is the teaching for the exhaustion of all clinging? What do you think, bhikkhus, is the eye permanent or impermanent? Impermanent, venerable sir. And what is impermanent, is it suffering or happiness? Suffering, venerable sir. And what is impermanent, suffering, subject to change, is it fit to regard it thus: 'This is mine, this I am, this is my self'? No, venerable sir. Forms... eye-consciousness, is it permanent or impermanent? Impermanent, venerable sir. ... Eye-contact, is it permanent or impermanent? Impermanent, venerable sir. ... And that which arises dependent on eye-contact, whether it be feeling of happiness, or of suffering, or neither-painful-nor-pleasant, is that too permanent or impermanent? Impermanent, venerable sir. ... Ear... nose... tongue… body… mind… mental objects… mind-consciousness… mind-contact… and whatever feeling arises dependent on mind-contact, whether pleasant or painful or neither-painful-nor-pleasant, is that permanent or impermanent? ‘‘Impermanent, venerable sir’’. ‘‘But what is impermanent, is that suffering or pleasant?’’ ‘‘Suffering, venerable sir’’. ‘‘But what is impermanent, suffering, subject to change, is it fit to regard it thus: ‘This is mine, this I am, this is my self’’’? ‘‘No, venerable sir’’. ‘‘Seeing thus, bhikkhus, the instructed noble disciple becomes disenchanted with the eye, becomes disenchanted with forms, becomes disenchanted with eye-consciousness, becomes disenchanted with eye-contact. And whatever feeling arises dependent on eye-contact, whether pleasant or painful or neither-painful-nor-pleasant, he becomes disenchanted with that too… …he becomes disenchanted with the tongue, becomes disenchanted with tastes, becomes disenchanted with tongue-consciousness, becomes disenchanted with tongue-contact. And whatever feeling arises dependent on tongue-contact… …he becomes disenchanted with the mind, becomes disenchanted with mental objects, becomes disenchanted with mind-consciousness, becomes disenchanted with mind-contact. And whatever feeling arises dependent on mind-contact, whether pleasant or painful or neither-painful-nor-pleasant, he becomes disenchanted with that too. Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there is the knowledge: ‘Liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what was to be done has been done, there is no more for this state of being.’ This, bhikkhus, is the teaching for the complete eradication of all clinging.’’ The Tenth. The Sixth Chapter: Ignorance. Its summary – Ignorance, two fetters, two are spoken of with taints; two others are latent tendencies, two are full understanding, complete eradication; thus is the chapter called. 7. The Chapter on Migajāla 1. The First Migajāla Discourse 63. At Sāvatthī. Then the Venerable Migajāla approached the Blessed One…