11.
The Chapter on freedom from Bondage
1.
The Discourse on One Who Has Security from Bondage
104. At Sāvatthī. "I will teach you, monks, an exposition of the Teaching on security from bondage. Listen to that. And what, monks, is the exposition of the Teaching on security from bondage? There are, monks, forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. These have been abandoned by the Truth-finder, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. And for their abandoning he declared the exertion, therefore the Truth-finder is called 'one who enjoys security from bondage'. Etc. There are, monks, mental phenomena cognizable by mind that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. These have been abandoned by the Truth-finder, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. And for their abandoning he declared the exertion, therefore the Truth-finder is called 'one who enjoys security from bondage'. This, monks, is the exposition of the Teaching on security from bondage." The first.
2.
The Discourse on Clinging To
105. "When what exists, monks, clinging to what, does internal pleasure and pain arise?"
"The teachings have the Blessed One as their root, venerable sir, etc.
"When the eye exists, monks, clinging to the eye, internal pleasure and pain arises, etc. when the mind exists, clinging to the mind, internal pleasure and pain arises. What do you think, monks, 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, would internal pleasure and pain arise by non-clinging to that?"
"No indeed, venerable sir." Etc.
"Is the tongue 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, would internal pleasure and pain arise by non-clinging to that?"
"No indeed, Venerable Sir." Etc.
"Is the mind 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, would internal pleasure and pain arise by non-clinging to that?"
"No, Venerable Sir."
"Seeing thus, monks, a learned noble disciple becomes disenchanted with the eye, etc. becomes disenchanted with the mind. Being disenchanted, he becomes dispassionate; through dispassion, he becomes liberated; when liberated, there is the knowledge: 'Liberated.' He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.'" The second.
3.
The Discourse on the Origin of Suffering
106. "I will teach you, monks, the origin and passing away of suffering. Listen to that. And what, monks, is the origin of suffering? Dependent on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving. This is the origin of suffering. Etc. Dependent on the tongue and flavours, tongue-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving. This is the origin of suffering. Etc. dependent on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving. This, monks, is the origin of suffering.
"And what, monks, is the passing away of suffering? Dependent on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving. From the complete fading away and cessation of that very craving comes the cessation of clinging; from the cessation of clinging comes the cessation of existence; from the cessation of existence comes the cessation of birth; from the cessation of birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish cease. Thus is the cessation of this whole mass of suffering. This is the passing away of suffering. Etc. Dependent on the tongue and flavours, tongue-consciousness arises. Etc. dependent on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving. From the complete fading away and cessation of that very craving comes the cessation of clinging; from the cessation of clinging comes the cessation of existence; from the cessation of existence comes the cessation of birth; from the cessation of birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish cease. Thus is the cessation of this whole mass of suffering. This, monks, is the passing away of suffering." The third.
4.
The Discourse on the Origin of the World
107. "I will teach you, monks, the origin and passing away of the world. Listen to that. And what, monks, is the origin of the world? Dependent on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death, sorrow, lamentation, pain, displeasure, and anguish come to be. This, monks, is the origin of the world. Etc. Dependent on the tongue and flavours, tongue-consciousness arises. Etc. dependent on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death, sorrow, lamentation, pain, displeasure, and anguish come to be. This, monks, is the origin of the world.
"And what, monks, is the passing away of the world? Dependent on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving. From the complete fading away and cessation of that very craving comes the cessation of clinging; from the cessation of clinging comes the cessation of existence; from the cessation of existence comes the cessation of birth; from the cessation of birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish cease. Thus is the cessation of this whole mass of suffering. This, monks, is the passing away of the world. Etc. Dependent on the tongue and flavours arises. Etc. dependent on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving. From the complete fading away and cessation of that very craving comes the cessation of clinging; from the cessation of clinging, etc. Thus is the cessation of this whole mass of suffering. This, monks, is the passing away of the world." The fourth.
5.
The Discourse on "I Am Superior"
108. "When what exists, monks, clinging to what, having clung to what, does one think 'I am superior' or 'I am equal' or 'I am inferior'?"
"The teachings have the Blessed One as their root, venerable sir.
"When the eye exists, monks, clinging to the eye, having clung to the eye, one thinks 'I am superior' or 'I am equal' or 'I am inferior.' Etc. When there is the tongue... etc. When the mind exists, clinging to the mind, having clung to the mind, one thinks 'I am superior' or 'I am equal' or 'I am inferior.' What do you think, monks, 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, would one by non-clinging to that think 'I am superior' or 'I am equal' or 'I am inferior'?"
"No indeed, Venerable Sir." Etc. The tongue... Is the body permanent or impermanent?"
"Impermanent, venerable sir." Etc.
"Is the mind 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, would one by non-clinging to that think 'I am superior' or 'I am equal' or 'I am inferior'?"
"No, Venerable Sir."
"Seeing thus, monks, a learned noble disciple becomes disenchanted with the eye, etc. becomes disenchanted with the mind. Being disenchanted, he becomes dispassionate; through dispassion, he becomes liberated; when liberated, there is the knowledge: 'Liberated.' He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.'" The fifth.
6.
The Discourse on Subject to Mental Fetters
109. "I will teach you, monks, the phenomena subject to mental fetters and the mental fetter. Listen to that. And what, monks, are the phenomena subject to mental fetters, and what is the mental fetter? The eye, monks, is a phenomenon subject to mental fetters. Whatever desire and lust there is therein, that is the mental fetter therein. Etc. The tongue is a phenomenon subject to mental fetters. Etc. The mind is a phenomenon subject to mental fetters. Whatever desire and lust there is therein, that is the mental fetter therein. These are called, monks, the phenomena subject to mental fetters, this is the mental fetter." The sixth.
7.
The Discourse on Subject to Clinging
110. "I will teach you, monks, the phenomena subject to clinging and clinging. Listen to that. And what, monks, are the phenomena subject to clinging, and what is clinging? The eye, monks, is a phenomenon subject to clinging. Whatever desire and lust there is therein, that is the clinging therein. Etc. The tongue is a phenomenon subject to clinging. Etc. The mind is a phenomenon subject to clinging. Whatever desire and lust there is therein, that is the clinging therein. These are called, monks, the phenomena subject to clinging, this is clinging." The seventh.
8.
The Discourse on Fully Understanding the Internal Sense Bases
111. "The eye, monks, not directly knowing, not fully understanding, not becoming dispassionate towards, not abandoning, one is incapable of the destruction of suffering. The ear... the nose... The tongue... The body... The mind, not directly knowing, not fully understanding, not becoming dispassionate towards, not abandoning, one is incapable of the destruction of suffering. But the eye, monks, directly knowing, fully understanding, becoming dispassionate towards, abandoning, one is capable of the destruction of suffering... etc. The tongue... The body... The mind, directly knowing, fully understanding, becoming dispassionate towards, abandoning, one is capable of the destruction of suffering." The eighth.
9.
The Discourse on Fully Understanding the External Sense Bases
112. "Forms, monks, not directly knowing, not fully understanding, not becoming dispassionate towards, not abandoning, one is incapable of the destruction of suffering. Sounds... odours... flavours... tangible objects... mental phenomena, not directly knowing, not fully understanding, not becoming dispassionate towards, not abandoning, one is incapable of the destruction of suffering. But forms, monks, directly knowing, fully understanding, becoming dispassionate towards, abandoning, one is capable of the destruction of suffering. Sounds... odours... flavours... tangible objects... mental phenomena, directly knowing, fully understanding, becoming dispassionate towards, abandoning, one is capable of the destruction of suffering." The ninth.
10.
The Discourse on Listening In
113. On one occasion the Blessed One was dwelling at Nātikā in the brick house. Then the Blessed One, gone to a private place, in seclusion, spoke this exposition of the Teaching - "Dependent on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death, sorrow, lamentation, pain, displeasure, and anguish come to be. Thus is the origin of this whole mass of suffering. Dependent on the tongue and flavours arises, etc. dependent on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death, sorrow, lamentation, pain, displeasure, and anguish come to be. Thus is the origin of this whole mass of suffering."
"Dependent on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving. From the complete fading away and cessation of that very craving comes the cessation of clinging; from the cessation of clinging comes the cessation of existence; from the cessation of existence comes the cessation of birth; from the cessation of birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish cease. Thus is the cessation of this whole mass of suffering, etc. Dependent on the tongue and flavours arises. Etc. dependent on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving. From the complete fading away and cessation of that very craving comes the cessation of clinging; from the cessation of clinging, etc. thus is the cessation of this whole mass of suffering."
Now at that time a certain monk was standing within earshot of the Blessed One. The Blessed One saw that monk standing within earshot. Having seen him, he said this to that monk - "Did you hear, monk, this exposition of the Teaching?" "Yes, venerable sir." "Learn, monk, this exposition of the Teaching. Master, monk, this exposition of the Teaching. Remember, monk, this exposition of the Teaching. This exposition of the Teaching is beneficial, monk, and is fundamental to the holy life." The tenth.
The Chapter on One Who Has Security from Bondage is the eleventh.
Its summary:
Mental fetter, clinging, two on fully understanding, and within earshot.