English
When this was said, the venerable Sāriputta said to the venerable Upasena: “But we do not see any change in the venerable Upasena’s body or any alteration of his faculties. Yet the venerable Upasena says: ‘Come, friends, lift this body of mine onto a bed and carry it outside. Before this body scatters right here, like a heap of chaff.’” “If, friend Sāriputta, one were to think: ‘I am the eye’ or ‘the eye is mine’… ‘I am the tongue’ or ‘the tongue is mine’… ‘I am the mind’ or ‘the mind is mine,’ then, friend Sāriputta, there might be a change in the body or an alteration of the faculties. But for me, friend Sāriputta, it is not so: ‘I am the eye’ or ‘the eye is mine’… ‘I am the tongue’ or ‘the tongue is mine’… ‘I am the mind’ or ‘the mind is mine.’ So for me, friend Sāriputta, what change in the body will there be, or what alteration of the faculties?” “Indeed, venerable sir, Upasena has died. For a long time, his latent tendencies of 'I-making', 'mine-making', and conceit have been thoroughly uprooted. Therefore, for Venerable Upasena, it is not thus: 'I am the eye' or 'the eye is mine', ... 'I am the tongue' or 'the tongue is mine', ... 'I am the mind' or 'the mind is mine'. Then those bhikkhus placed Venerable Upasena's body on a stretcher and carried it outside. Then Venerable Upasena's body disintegrated right there, just like a heap of chaff. The seventh. 8. The Discourse on Upavāṇa and Direct Apprehension 70. Then Venerable Upavāṇa approached the Blessed One. ... Seated to one side, Venerable Upavāṇa said this to the Blessed One: "'The Dhamma is directly visible, the Dhamma is directly visible,' it is said, venerable sir. To what extent, venerable sir, is the Dhamma directly visible, timeless, inviting inspection, leading inwards, to be experienced individually by the wise?" "Here, Upavāṇa, a bhikkhu, having seen a form with the eye, experiences the form and experiences lust for forms. And he knows the lust for forms present within himself: 'There is lust for forms within me,' he understands. That, Upavāṇa, when a bhikkhu, having seen a form with the eye, experiences the form and experiences lust for forms. And he knows the lust for forms present within himself: 'There is lust for forms within me,' he understands. In this way, Upavāṇa, the Dhamma is directly visible, timeless, inviting inspection, leading inwards, to be experienced individually by the wise. ..." "Furthermore, Upavāṇa, a bhikkhu, having tasted a flavor with the tongue, experiences the flavor and experiences lust for flavors. And he knows the lust for flavors present within himself: 'There is lust for flavors within me,' he understands. That, Upavāṇa, when a bhikkhu, having tasted a flavor with the tongue, experiences the flavor and experiences lust for flavors. And he knows the lust for flavors present within himself: 'There is lust for flavors within me,' he understands. In this way, Upavāṇa, the Dhamma is directly visible, timeless, inviting inspection..." to be seen here and now, timeless, inviting inspection, onward-leading, to be known by the wise, each for himself.” …and so on…. “Furthermore, Upavāṇa, a bhikkhu, having cognized a mental phenomenon with the mind, is sensitive to the mental phenomenon, and is sensitive to lust for the mental phenomenon. When there is lust for mental phenomena within him, he understands: ‘There is lust for mental phenomena within me.’ That, Upavāṇa, when a bhikkhu, having cognized a mental phenomenon with the mind, is sensitive to the mental phenomenon, and is sensitive to lust for the mental phenomenon. When there is lust for mental phenomena within him, he understands: ‘There is lust for mental phenomena within me.’ Thus too, Upavāṇa, the Dhamma is to be seen here and now…and so on… to be known by the wise, each for himself.” …and so on…. “Here, Upavāṇa, a bhikkhu, having seen a form with the eye, is sensitive to the form, but is not sensitive to lust for the form. When there is no lust for forms within him, he understands: ‘There is no lust for forms within me.’ That, Upavāṇa, when a bhikkhu, having seen a form with the eye, is sensitive to the form, but is not sensitive to lust for the form. When there is no lust for forms within him, he understands: ‘There is no lust for forms within me.’ Thus too, Upavāṇa, the Dhamma is to be seen here and now, timeless, inviting inspection, onward-leading, to be known by the wise, each for himself.” …and so on…. “Furthermore, Upavāṇa, a bhikkhu, having tasted a flavor with the tongue, is sensitive to the flavor, but is not sensitive to lust for the flavor. When there is no lust for flavors within him, he understands: ‘There is no lust for flavors within me.’ ” …and so on…. “Furthermore, Upavāṇa, a bhikkhu, having cognized a mental phenomenon with the mind, is sensitive to the mental phenomenon, but is not sensitive to lust for the mental phenomenon. When there is no lust for mental phenomena within him, he understands: ‘There is no lust for mental phenomena within me.’ That, Upavāṇa, when a bhikkhu, having cognized a mental phenomenon with the mind, is sensitive to the mental phenomenon, but is not sensitive to lust for the mental phenomenon. When there is no lust for mental phenomena within him, he understands: ‘There is no lust for mental phenomena within me.’ Thus too, Upavāṇa, uncovered, the Dhamma is to be seen here and now, timeless, inviting one to come and see, leading inwards, to be understood by the wise each for himself.” The Eighth. 9. The First Discourse on the Six Sense Bases 71. “Whoever, monks, any monk whatsoever, does not truly understand the origin and passing away, the gratification, the danger, and the escape from the six sense bases, the holy life has not been lived by him, he is far from this Dhamma and Discipline.” When this was said, a certain monk said to the Blessed One: “Here, venerable sir, I am without assurance. For I, venerable sir, do not truly understand the origin and passing away, the gratification, the danger, and the escape from the six sense bases.” “What do you think, monk, do you regard the eye as: ‘This is mine, this I am, this is my self’?” “No, venerable sir.” “Good, monk. Here, monk, the eye will be well seen by you with right wisdom as it truly is: ‘This is not mine, this I am not, this is not my self.’ This is the end of suffering… …do you regard the tongue as: ‘This is mine, this I am, this is my self’?” “No, venerable sir.” “Good, monk. Here, monk, the tongue will be well seen by you with right wisdom as it truly is: ‘This is not mine, this I am not, this is not my self.’ This is the end of suffering… …do you regard the mind as: ‘This is mine, this I am, this is my self’?” “No, venerable sir.” “Good, monk. Here, monk, the mind will be well seen by you with right wisdom as it truly is: ‘This is not mine, this I am not, this is not my self.’ This is the end of suffering.” The Ninth. 10. The Second Discourse on the Six Sense Bases 72. “Whoever, monks, any monk whatsoever, does not truly understand the origin and passing away, the gratification, the danger, and the escape from the six sense bases, does not understand. His holy life is not lived. He is far from this Dhamma and Discipline." When this was said, a certain bhikkhu said to the Blessed One: "Here, Venerable Sir, I am without confidence. For I, Venerable Sir, of the six sense bases, the origin, and the passing away, and the gratification, and the danger, and the escape, I do not understand as it actually is." "What do you think, bhikkhu? Do you regard the eye thus: 'This is not mine, this I am not, this is not my self'?" "Yes, Venerable Sir." "Good, bhikkhu. Here, bhikkhu, the eye, 'This is not mine, this I am not, this is not my self' thus, this will be well seen by you as it actually is, with right wisdom. Thus, for you, this first sense base will be abandoned for future non-becoming... "Do you regard the tongue thus: 'This is not mine, this I am not, this is not my self'?" "Yes, Venerable Sir." "Good, bhikkhu. Here, bhikkhu, the tongue, 'This is not mine, this I am not, this is not my self' thus, this will be well seen by you as it actually is, with right wisdom. Thus, for you, this fourth sense base will be abandoned for future non-becoming... "Do you regard the mind thus: 'This is not mine, this I am not, this is not my self'?" "Yes, Venerable Sir." "Good, bhikkhu. Here, bhikkhu, the mind, 'This is not mine, this I am not, this is not my self' thus, this will be well seen by you as it actually is, with right wisdom. Thus, for you, this sixth sense base will be abandoned for future non-becoming." The Tenth. 11. The Third Discourse on the Six Sense Bases 73. "Whatever bhikkhu, monks, of the six sense bases, the origin, and the passing away, and the gratification, and the danger, and the escape, does not understand as it actually is, his holy life is not lived. He is far from this Dhamma and Discipline." When this was said, a certain bhikkhu said to the Blessed One: "Here, Venerable Sir, I... Alas, I am gasping, I am gasping. For I, venerable sir, do not understand as it really is the origin and the passing away, the gratification and the danger, and the escape from the six sense bases. What do you think, bhikkhu, is the eye permanent or impermanent? Impermanent, venerable sir. But what is impermanent, is that suffering or happiness? Suffering, venerable sir. But what is impermanent, suffering, subject to change, is it fitting to regard that as: ‘This is mine, this I am, this is my self’? No, venerable sir. The ear... the nose... the tongue... the body... the mind, is it permanent or impermanent? Impermanent, venerable sir. But what is impermanent, is that suffering or happiness? Suffering, venerable sir. But what is impermanent, suffering, subject to change, is it fitting to regard that as: ‘This is mine, this I am, this is my self’? No, venerable sir.