English
no 'mine-ness' is there. When form has vanished, contacts do not touch. Dependent on name and form is contact. Dependent on the eye and forms, eye-consciousness arises; the meeting of the three is contact. The eye and forms are in form; the associated phenomena, apart from eye-contact, are in name. Thus also, dependent on name and form is contact. Dependent on the ear and sounds, ear-consciousness arises; the meeting of the three is contact. The ear and sounds are in form; the associated phenomena, apart from ear-contact, are in name. Thus also, dependent on name and form is contact. Dependent on the nose and odors, nose-consciousness arises; the meeting of the three is contact. The nose and odors are in form; the associated phenomena, apart from nose-contact, are in name. Thus also, dependent on name and form is contact. Dependent on the tongue and tastes, tongue-consciousness arises; the meeting of the three is contact. The tongue and tastes are in form; the associated phenomena, apart from tongue-contact, are in name. Thus also, dependent on name and form is contact. Dependent on the body and tangibles, body-consciousness arises; the meeting of the three is contact. The body and tangibles are in form; the associated phenomena, apart from body-contact, are in name. Thus also, dependent on name and form is contact. Dependent on the mind and mental objects, mind-consciousness arises; the meeting of the three is contact. The base (of mind) is form, in form; mental objects that are material are in form; the associated phenomena, apart from mind-contact, are in name. Thus also, dependent on name and form is contact. Desires are the source of attachments. Desire is called craving. That which is passion, attachment… greed, covetousness, a root of unwholesome states. Possession means two possessions: possession by craving and possession by views… this is possession by craving… this is possession by views. "Possessions have craving as their origin." Possessions have craving as their origin, have craving as their cause, have craving as their condition, have craving as their reason, have craving as their source— possessions have craving as their origin. "When craving is absent, there is no sense of 'mine'." Craving is called craving. That which is passion, attachment… greed, covetousness, a root of unwholesome states. Sense of 'mine' means two senses of 'mine': sense of 'mine' by craving and sense of 'mine' by views… this is sense of 'mine' by craving… this is sense of 'mine' by views. "When craving is absent, there is no sense of 'mine'." When craving is absent, not existing, not found, there is no sense of 'mine', they do not exist, they are not found, they are abandoned, uprooted, calmed, pacified, incapable of future arising, burnt by the fire of knowledge— when craving is absent, there is no sense of 'mine'. "When form is vanished, contacts do not touch." Form means the four great elements and form derived from the four great elements. "When form is vanished" means form is vanished in four ways: by being known as vanished, by being discerned as vanished, by being abandoned as vanished, by being transcended as vanished. How is form vanished by being known as vanished? One knows form: "Whatever form there is, all form, the four great elements and form derived from the four great elements"— one knows, one sees. Thus, form is vanished by being known as vanished. How is form vanished by being discerned as vanished? Having thus known, one discerns form as impermanent, as suffering, as a disease, as a boil, as a dart, as a calamity, as an affliction, as alien, as disintegrating, as a terror, as a misfortune, as a danger, as an obstacle, as unstable, as perishable, as impermanent, as having no protection, as having no shelter, as having no refuge, as empty, as void, as selfless, as a drawback, as subject to change. as unrighteous, as without core, as a root of ill, as a killer, as dissolving, as with influxes, as conditioned, as Māra's bait, as subject to birth, as subject to aging, as subject to sickness, as subject to death, as subject to sorrow, lamentation, pain, distress, despair, as subject to defilement, as arising, as ceasing, as gratification, as danger, as escape— he discerns it. Thus, by discernment, form is made clear. How is form made clear by abandonment? Having thus discerned, he abandons, he removes, he makes an end of, he brings to naught the desire-passion for form. For this was said by the Blessed One: "Monks, whatever desire-passion there is for form, abandon it. Thus, that form will be abandoned, cut off at the root, made like a palm-stump, brought to naught, not liable to arise in the future." Thus, by abandonment, form is made clear. How is form made clear by transcendence? For one who has attained the four formless attainments, forms are made clear, vanquished, overcome, transcended, passed beyond. Thus, by transcendence, form is made clear. By these four reasons, form is made clear. When form is made clear, contacts do not touch. When form is made clear, vanquished, overcome, transcended, passed beyond, the five contacts do not touch: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact. When form is made clear, contacts do not touch. Therefore, the Blessed One said: "Contact arises dependent on name and form; Grasping has desire as its cause; When desire ceases, there is no 'mine-ness'; When form is made clear, contacts do not touch." 108. How does form become clear for one thus composed? And how does pleasure and pain become clear? Explain this to me, how it becomes clear, so that I may know it, my mind was. How does form become clear for one thus composed? How for one thus composed? How for one thus practicing? How for one thus behaving? How for one thus maintaining? How for one living, how for one subsisting, does form vanish, is made to vanish, is overcome, is completely overcome, is transcended? How for one who is thus, form vanishes? Pleasure and pain also, how do they vanish? How do pleasure and pain vanish, are made to vanish, are overcome, are completely overcome, are transcended? Pleasure and pain also, how do they vanish? Explain this to me, how it vanishes. "This" means what I ask, what I beg, what I request, what I implore. "Explain to me" means explain to me, tell, teach, make known, establish, reveal, analyze, make clear, make manifest. "How it vanishes" means how it vanishes, is made to vanish, is overcome, is completely overcome, is transcended. Explain this to me, how it vanishes. "Let me know that" was my thought. "Let me know that" means let us know that, understand, discern, fully discern, penetrate. "Thus was my thought" means thus was my thought, thus was my mind, thus was my intention, thus was my consciousness. "Let me know that" was my thought. Therefore, he was addressed: "How for one who is thus, does form vanish? Pleasure and pain also, how do they vanish? Explain this to me, how it vanishes; 'Let me know that' was my thought." 109. Not one who perceives perception, not one who perceives non-perception; Nor one without perception, nor one whose perception has vanished. For one who is thus, form vanishes; For the proliferation of concepts has perception as its source. "Not one who perceives perception, not one who perceives non-perception." "Perceivers of perception" are called those who abide in normal perception, but he does not abide in normal perception. "Perceivers of non-perception" are called madmen and those whose minds are disturbed, but he is not mad, nor is his mind disturbed. Thus, not one who perceives perception, not one who perceives non-perception. "Nor one without perception, nor one whose perception has vanished." "Those without perception" are called those who have attained cessation and the non-percipient beings, but he is not one who has attained cessation... One who has attained [a state], nor is he a non-percipient being. Those with vanished perception are called those who have attained the four formless attainments, nor has he attained the four formless attainments— nor is he non-percipient, nor one with vanished perception. "For one thus composed, form vanishes." Here, a monk, by the abandoning of pleasure... ...attains and dwells in the fourth jhana. With his mind thus composed, purified, cleansed, without blemish, rid of defilements, malleable, workable, steady, attained to imperturbability, he directs and inclines his mind towards the attainment of the sphere of infinite space, being endowed with the path to the formless. For one thus composed, thus practicing, thus behaving, thus acting, thus guarding, thus living, thus passing time, form vanishes, is made clear, is overcome, is transcended, is passed beyond— for one thus composed, form vanishes. "For the proliferation of conceits has perception as its source." The proliferation of conceits is indeed proliferation: the proliferation of craving, the proliferation of views, the proliferation of conceit. They have perception as their source, perception as their origin, perception as their birth, perception as their arising— for the proliferation of conceits has perception as its source. Therefore the Blessed One said: "Not one with perception of perception, not one with distorted perception, nor non-percipient, nor one with vanished perception; For one thus composed, form vanishes, for the proliferation of conceits has perception as its source." 110. "What we asked you, you have declared to us, Now we ask you something else, please tell us that; Do some wise ones here declare this to be the highest purity of a being? Or do they declare something else beyond this?" "What we asked you, you have declared to us." What we asked you, we requested, we implored, we pleased. "You have declared to us" means it was declared, proclaimed, explained, taught, made known, established, revealed, analyzed, made clear, made manifest—