12.
The Chapter on the World and Types of Sensual Pleasure
1.
The First Discourse on Māra's Snare
114. "There are, monks, forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. If a monk delights in that, asserts it, and remains grasping it - this is called, monks, a monk who has gone to Māra's residence, who has come under Māra's control, the snare of Māra is fastened on him. He is bound by the fetter of Māra, subject to be done with as wished by the Evil One, etc.
"There are, monks, flavours cognizable by tongue that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. If a monk delights in that, asserts it, and remains grasping it - this is called, monks, a monk who has gone to Māra's residence, who has come under Māra's control, the snare of Māra is fastened on him. He is bound by the fetter of Māra, etc.
"There are, monks, mental phenomena cognizable by mind that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. If a monk delights in that, asserts it, and remains grasping it - this is called, monks, a monk who has gone to Māra's residence, who has come under Māra's control, the snare of Māra is fastened on him. He is bound by the fetter of Māra, subject to be done with as wished by the Evil One.
"And there are, monks, forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. If a monk does not delight in that, does not assert it, and does not remain grasping it - this is called, monks, a monk who has not gone to Māra's residence, who has not come under Māra's control, the snare of Māra is removed from him. He is freed from the fetter of Māra, not subject to be done with as wished by the Evil One, etc.
"There are, monks, flavours cognizable by tongue that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. If a monk does not delight in that, does not assert it, and does not remain grasping it - this is called, monks, a monk who has not gone to Māra's residence, who has not come under Māra's control, the snare of Māra is removed from him. He is freed from the fetter of Māra, not subject to be done with as wished by the Evil One, etc.
"There are, monks, mental phenomena cognizable by mind that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. If a monk does not delight in that, does not assert it, and does not remain grasping it - this is called, monks, a monk who has not gone to Māra's residence, who has not come under Māra's control, the snare of Māra is removed from him. He is freed from the fetter of Māra, not subject to be done with as wished by the Evil One." The first.
2.
The Second Discourse on Māra's Snare
115. "There are, monks, forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. If a monk delights in that, asserts it, and remains grasping it - this is called, monks, a monk bound to forms cognizable by eye, who has gone to Māra's residence, who has come under Māra's control, the snare of Māra is fastened on him. He is bound by the fetter of Māra, subject to be done with as wished by the Evil One, etc.
"There are, monks, flavours cognizable by tongue, etc. there are, monks, mental phenomena cognizable by mind that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. If a monk delights in that, asserts it, and remains grasping it - this is called, monks, a monk bound to mental phenomena cognizable by mind, who has gone to Māra's residence, who has come under Māra's control, the snare of Māra is fastened on him. He is bound by the fetter of Māra, subject to be done with as wished by the Evil One, etc.
"And there are, monks, forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. If a monk does not delight in that, does not assert it, and does not remain grasping it - this is called, monks, a monk freed from forms cognizable by eye, who has not gone to Māra's residence, who has not come under Māra's control, the snare of Māra is removed from him. He is freed from the fetter of Māra, not subject to be done with as wished by the Evil One, etc.
"There are, monks, flavours cognizable by tongue, etc. there are, monks, mental phenomena cognizable by mind that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. If a monk does not delight in that, does not assert it, and does not remain grasping it - this is called, monks, a monk freed from mental phenomena cognizable by mind, who has not gone to Māra's residence, who has not come under Māra's control, the snare of Māra is removed from him. He is freed from the fetter of Māra, not subject to be done with as wished by the Evil One." The second.
3.
The Discourse on Going to the End of the World
116. "I do not say, monks, that by travelling one could know, see, or reach the end of the world. But I do not say, monks, that without reaching the end of the world there is making an end of suffering." Having said this, the Blessed One rose from his seat and entered the dwelling. Then, not long after the Blessed One had departed, this occurred to those monks - "Friends, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - 'I do not say, monks, that by travelling one could know, see, or reach the end of the world. But I do not say, monks, that without reaching the end of the world there is making an end of suffering.' Who now could explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail?"
Then those monks had this thought: "This Venerable Ānanda is praised by the Teacher and esteemed by the wise fellow monks in the holy life. The Venerable Ānanda is able to explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail. What if we were to approach the Venerable Ānanda; having approached, we should ask the Venerable Ānanda about this matter."
Then those monks approached the Venerable Ānanda; having approached, they exchanged friendly greetings with the Venerable Ānanda. Having concluded the pleasant and memorable talk, they sat down to one side. Seated to one side, those monks said this to the Venerable Ānanda -
"Friend Ānanda, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - 'I do not say, monks, that by travelling one could know, see, or reach the end of the world. But I do not say, monks, that without reaching the end of the world there is making an end of suffering.' Then, friend, not long after the Blessed One had departed, this occurred to us - 'Friends, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - I do not say, monks, that by travelling one could know, see, or reach the end of the world. But I do not say, monks, that without reaching the end of the world there is making an end of suffering. Who now could explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail?' Then, friend, this occurred to us - 'This Venerable Ānanda, friend, is praised by the Teacher and esteemed by the wise fellow monks in the holy life. The Venerable Ānanda is able to explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail. What if we were to approach the Venerable Ānanda; having approached, we should ask the Venerable Ānanda about this matter.' Let the Venerable Ānanda explain."
"Just as, friends, a man desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having passed over the root, having passed over the trunk, might think the substance should be sought in the branches and leaves; thus it is with the venerable ones, when the Teacher is present before you, having passed over that Blessed One, you think this matter should be asked of us. For, friends, the Blessed One is one who knows what is to be known, one who sees what is to be seen - become vision, become knowledge, become the Teaching, become the supreme, the speaker, the proclaimer, the one who leads to the meaning, the giver of the Deathless, the lord of the Teaching, the Truth-finder. And that was the time when you should have asked the Blessed One himself about this matter. As the Blessed One would have answered you, so you should have remembered it."
"Certainly, friend Ānanda, the Blessed One is one who knows what is to be known, one who sees what is to be seen - become vision, become knowledge, become the Teaching, become the supreme, the speaker, the proclaimer, the one who leads to the meaning, the giver of the Deathless, the lord of the Teaching, the Truth-finder. And that was the time when we should have asked the Blessed One himself about this matter. As the Blessed One would have answered us, so we should have remembered it. But the Venerable Ānanda is praised by the Teacher and esteemed by the wise fellow monks in the holy life. The Venerable Ānanda is able to explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail. Let the Venerable Ānanda explain, without finding it troublesome."
"If so, friends, listen, pay close attention; I will speak." "Yes, friend," those monks assented to the Venerable Ānanda. The Venerable Ānanda said this -
"That which, friends, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - 'I do not say, monks, that by travelling one could know, see, or reach the end of the world. But I do not say, monks, that without reaching the end of the world there is making an end of suffering' - I, friends, understand in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail. That by which, friends, in the world one has perception of the world, one has conceit of the world - this is called 'world' in the Noble One's discipline. And by what, friends, in the world does one have perception of the world, have conceit of the world? By the eye, friends, in the world one has perception of the world, has conceit of the world. By the ear, friends, etc. By the nose, friends, etc. By the tongue, friends, in the world one has perception of the world, has conceit of the world. By the body, friends, etc. By the mind, friends, in the world one has perception of the world, has conceit of the world. That by which, friends, in the world one has perception of the world, one has conceit of the world - this is called 'world' in the Noble One's discipline. That which, friends, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - 'I do not say, monks, that by travelling one could know, see, or reach the end of the world. But I do not say, monks, that without reaching the end of the world there is making an end of suffering' - I, friends, understand in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail, thus in detail. But if you wish, venerable ones, you may approach the Blessed One himself and ask about this matter. As the Blessed One answers you, so you should remember it."
"Yes, friend," those monks, having replied to the Venerable Ānanda, rose from their seats and approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One -
"Venerable sir, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - 'I do not say, monks, that by travelling one could know, see, or reach the end of the world. But I do not say, monks, that without reaching the end of the world there is making an end of suffering.' Then, venerable sir, not long after the Blessed One had departed, this occurred to us - 'Friends, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - I do not say, monks, that by travelling one could know, see, or reach the end of the world. But I do not say, monks, that without reaching the end of the world there is making an end of suffering.' Who now could explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail?' Then this occurred to us, venerable sir - 'This Venerable Ānanda is praised by the Teacher and esteemed by the wise fellow monks in the holy life. The Venerable Ānanda is able to explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail. What if we were to approach the Venerable Ānanda; having approached, we should ask the Venerable Ānanda about this matter.' Then we, venerable sir, approached the Venerable Ānanda; having approached, we asked the Venerable Ānanda about this matter. For us, venerable sir, the Venerable Ānanda explained the meaning with these characteristics, with these terms, with these phrases."
"Monks, Ānanda is wise; monks, Ānanda is of great wisdom! Monks, if you had asked me about this matter, I too would have answered it in exactly the same way as it was answered by Ānanda. This indeed is its meaning, and thus you should remember it." The third.
4.
The Discourse on Types of Sensual Pleasure
117. "Before the enlightenment, monks, while still unenlightened, being just a Bodhisatta, this occurred to me - 'These five types of sensual pleasure previously experienced by the mind, past, ceased, changed - there my mind frequently going might go, or little to present ones or to future ones.' This occurred to me, monks - 'These five types of sensual pleasure previously experienced by the mind, past, ceased, changed - there by myself diligence, mindfulness, and safeguarding of the mind is to be done.' Therefore, monks, for you too, those five types of sensual pleasure previously experienced by the mind, past, ceased, changed - there your mind frequently going might go, or little to present ones or to future ones. Therefore, monks, for you too, those five types of sensual pleasure previously experienced by the mind, past, ceased, changed - there by yourselves diligence, mindfulness, and safeguarding of the mind is to be done. Therefore, monks, that sense base should be known where the eye ceases and perception of material form ceases, that sense base should be known, etc. where the tongue ceases and perception of flavour ceases, that sense base should be known, etc. where the mind ceases and perception of mental phenomena ceases, that sense base should be known." Having said this, the Blessed One rose from his seat and entered the dwelling.
Then, not long after the Blessed One had departed, this occurred to those monks - "Friends, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - 'Therefore, monks, that sense base should be known where the eye ceases and perception of material form ceases, that sense base should be known, etc. where the tongue ceases and perception of flavour ceases, that sense base should be known, etc. where the mind ceases and perception of mental phenomena ceases, that sense base should be known.' Who now could explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail?"
Then those monks had this thought: "This Venerable Ānanda is praised by the Teacher and esteemed by the wise fellow monks in the holy life. The Venerable Ānanda is able to explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail. What if we were to approach the Venerable Ānanda; having approached, we should ask the Venerable Ānanda about this matter."
Then those monks approached the Venerable Ānanda; having approached, they exchanged friendly greetings with the Venerable Ānanda. Having concluded the pleasant and memorable talk, they sat down to one side. Seated to one side, those monks said this to the Venerable Ānanda -
"Friend Ānanda, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - 'Therefore, monks, that sense base should be known where the eye ceases and perception of material form ceases, that sense base should be known, etc. where the tongue ceases and perception of flavour ceases, that sense base should be known, etc. where the mind ceases and perception of mental phenomena ceases, that sense base should be known.' Then, friend, not long after the Blessed One had departed, this occurred to us - 'Friends, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - Therefore, monks, that sense base should be known where the eye ceases and perception of material form ceases, that sense base should be known, etc. where the tongue ceases and perception of flavour ceases, that sense base should be known, etc. where the mind ceases and perception of mental phenomena ceases, that sense base should be known.' Who now could explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail?' Then, friend, this occurred to us - 'This Venerable Ānanda is praised by the Teacher and esteemed by the wise fellow monks in the holy life. The Venerable Ānanda is able to explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail. What if we were to approach the Venerable Ānanda; having approached, we should ask the Venerable Ānanda about this matter.' Let the Venerable Ānanda explain."
"Just as, friends, a man desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree, etc. Let the Venerable Ānanda explain, without finding it troublesome."
"If so, friends, listen, pay close attention; I will speak." "Yes, friend," those monks assented to the Venerable Ānanda. The Venerable Ānanda said this -
"That which, friends, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - 'Therefore, monks, that sense base should be known where the eye ceases and perception of material form ceases, that sense base should be known, etc. where the mind ceases and perception of mental phenomena ceases, that sense base should be known.' I, friends, understand in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail. This, friends, was spoken by the Blessed One with reference to the cessation of the six sense bases - 'Therefore, monks, that sense base should be known, where the eye ceases and perception of material form ceases, that sense base should be known, etc. where the mind ceases and perception of mental phenomena ceases, that sense base should be known.' This, friends, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - 'Therefore, monks, that sense base should be known where the eye ceases and perception of material form ceases, that sense base should be known, etc. where the mind ceases and perception of mental phenomena ceases, that sense base should be known.' I, friends, understand in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail, thus in detail. But if you wish, venerable ones, you may approach the Blessed One himself; having approached, you should ask about this matter. As the Blessed One answers you, so you should remember it."
"Yes, friend," those monks, having replied to the Venerable Ānanda, rose from their seats and approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One -
"Venerable sir, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - 'Therefore, monks, that sense base should be known where the eye ceases and perception of material form ceases, that sense base should be known, etc. where the tongue ceases and perception of flavour ceases, that sense base should be known, etc. where the mind ceases and perception of mental phenomena ceases, that sense base should be known.' Then, venerable sir, not long after the Blessed One had departed, this occurred to us - 'Friends, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - Therefore, monks, that sense base should be known where the eye ceases and perception of material form ceases, that sense base should be known, etc. where the mind ceases and perception of mental phenomena ceases, that sense base should be known.' 'Who now could explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail?' Then this occurred to us, venerable sir - 'This Venerable Ānanda is praised by the Teacher and esteemed by the wise fellow monks in the holy life. The Venerable Ānanda is able to explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail. What if we were to approach the Venerable Ānanda; having approached, we should ask the Venerable Ānanda about this matter.' Then we, venerable sir, approached the Venerable Ānanda; having approached, we asked the Venerable Ānanda about this matter. For us, venerable sir, the Venerable Ānanda explained the meaning with these characteristics, with these terms, with these phrases."
"Monks, Ānanda is wise; monks, Ānanda is of great wisdom! Monks, if you had asked me about this matter, I too would have answered it in exactly the same way as it was answered by Ānanda. This indeed is its meaning. And thus you should remember it." The fourth.
5.
The Discourse on Sakka’s Questions
118. On one occasion the Blessed One was dwelling at Rājagaha on the Vulture's Peak mountain. Then Sakka, the lord of the gods, approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, Sakka, the lord of the gods, said this to the Blessed One - "What, venerable sir, is the cause, what is the condition, whereby some beings here do not attain final nibbāna in this very life? But what, venerable sir, is the cause, what is the condition, whereby some beings here attain final nibbāna in this very life?"
"There are, lord of the gods, forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. If a monk delights in that, asserts it, and remains grasping it. For him delighting in that, asserting it, remaining grasping it, consciousness becomes dependent on that, clinging to that. A monk with clinging, lord of the gods, does not attain final nibbāna. Etc.
"There are, lord of the gods, flavours cognizable by tongue, etc. there are, lord of the gods, mental phenomena cognizable by mind that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. If a monk delights in that, asserts it, and remains grasping it. For him delighting in that, asserting it, remaining grasping it, consciousness becomes dependent on that, clinging to that. A monk with clinging, lord of the gods, does not attain final nibbāna. This, lord of the gods, is the cause, this is the condition, whereby some beings here do not attain final nibbāna in this very life.
"And there are, lord of the gods, forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. If a monk does not delight in that, does not assert it, and does not remain grasping it. For him not delighting in that, not asserting it, not remaining grasping it, consciousness does not become dependent on that, does not cling to that. A monk without clinging, lord of the gods, attains final nibbāna. Etc.
"There are, lord of the gods, flavours cognizable by tongue, etc. there are, lord of the gods, mental phenomena cognizable by mind that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. If a monk does not delight in that, does not assert it, and does not remain grasping it. For him not delighting in that, not asserting it, not remaining grasping it, consciousness does not become dependent on that, does not cling to that. A monk without clinging, lord of the gods, attains final nibbāna. This, lord of the gods, is the cause, this is the condition, whereby some beings here attain final nibbāna in this very life." The fifth.
6.
The Discourse on Pañcasikha
119. On one occasion the Blessed One was dwelling at Rājagaha on the Vulture's Peak mountain. Then Pañcasikha, the gandhabba young god, approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, Pañcasikha, the gandhabba young god, said this to the Blessed One - "What, venerable sir, is the cause, what is the condition, whereby some beings here do not attain final nibbāna in this very life? But what, venerable sir, is the cause, what is the condition, whereby some beings here attain final nibbāna in this very life?" "There are, Pañcasikha, forms cognizable by eye, etc. There are, Pañcasikha, mental phenomena cognizable by mind that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. If a monk delights in that, asserts it, and remains grasping it. For him delighting in that, asserting it, remaining grasping it, consciousness becomes dependent on that, clinging to that. A monk with clinging, Pañcasikha, does not attain final nibbāna. This, Pañcasikha, is the cause, this is the condition, whereby some beings here do not attain final nibbāna in this very life."
"And there are, Pañcasikha, forms cognizable by eye that are desirable, lovely, agreeable, etc. There are, Pañcasikha, mental phenomena cognizable by mind that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. If a monk does not delight in that, does not assert it, and does not remain grasping it, for him not delighting in that, not asserting it, not remaining grasping it, consciousness does not become dependent on that, does not cling to that. A monk without clinging, Pañcasikha, attains final nibbāna. This, Pañcasikha, is the cause, this is the condition, whereby some beings here attain final nibbāna in this very life." The sixth.
7.
The Discourse on Sāriputta's Co-resident Pupil
120. On one occasion the Venerable Sāriputta was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then a certain monk approached the Venerable Sāriputta; having approached, he exchanged friendly greetings with the Venerable Sāriputta. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, that monk said this to the Venerable Sāriputta - "A co-resident, friend Sāriputta, a monk, having rejected the training, has returned to the lower life."
"So it is, friend, for one with unguarded doors in the sense faculties, for one not knowing moderation in food, for one not devoted to wakefulness. 'That indeed, friend, a monk with unguarded doors in the sense faculties, not knowing moderation in food, not devoted to wakefulness, will continue the holy life that is complete and pure for as long as life lasts' - this is impossible. 'That indeed, friend, a monk with guarded doors in the sense faculties, knowing moderation in food, devoted to wakefulness, will continue the holy life that is complete and pure for as long as life lasts' - this is possible.
"And how, friend, is one with guarded doors in the sense faculties? Here, friends, a monk, having seen a form with the eye, is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the eye-faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it, he guards the eye-faculty, he commits to restraint of the eye-faculty. Having heard a sound with the ear... Having smelled an odour with the nose. Having tasted a flavour with the tongue. having touched a tangible object with the body... Having cognised a mental object with the mind, he is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the mind faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it, he guards the mind faculty, he commits to restraint of the mind faculty. Thus, friend, one is with guarded doors in the sense faculties.
"And how, friend, does one know moderation in food? Here, friend, a monk, having reflected wisely, takes food - 'Not for amusement, not for intoxication, not for adornment, not for beautification, only for the presence and sustenance of this body, for the cessation of harm, for the support of the holy life. Thus: I shall ward off the old feeling and shall not give rise to a new feeling, and there will be for me progress, blamelessness, and comfortable dwelling.' Thus, friend, one knows moderation in food.
"And how, friend, is one devoted to wakefulness? Here, friend, a monk during the day by walking and sitting purifies the mind of obstructive mental states. During the first watch of the night by walking and sitting he purifies the mind of obstructive mental states. During the middle watch of the night he lies down in the lion's posture on the right side, overlapping foot upon foot, mindful and fully aware, having attended to the perception of rising. During the last watch of the night, having risen, by walking and sitting he purifies the mind of obstructive mental states. Thus, friend, one is devoted to wakefulness. Therefore, friends, you should train thus - 'We will be with guarded doors in the sense faculties, knowing moderation in food, devoted to wakefulness.' Thus indeed, friends, should you train." The seventh.
8.
The Discourse on the Advice to Rāhula
121. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then, when the Blessed One had gone to a private place and was in seclusion, this reflection arose in his mind: "Indeed, the mental states that ripen liberation have matured in Rāhula. What if I were to train Rāhula further in the elimination of mental corruptions?" Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, having walked for almsfood in Sāvatthī, after the meal, having returned from his alms round, addressed the Venerable Rāhula: "Take the sitting cloth, Rāhula. Let us approach the Blind Men's Grove for the day residence." "Yes, venerable sir," the Venerable Rāhula replied to the Blessed One, and taking the sitting cloth, he followed closely behind the Blessed One.
Now at that time many thousands of deities were following the Blessed One - "Today the Blessed One will train the Venerable Rāhula further in the elimination of mental corruptions." Then the Blessed One, having plunged into the Blind Men's Grove, sat down on the prepared seat at the foot of a certain tree. The Venerable Rāhula also, having paid respect to the Blessed One, sat down to one side. To the Venerable Rāhula seated to one side, the Blessed One said this -
"What do you think, Rāhula, 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 proper to regard that - 'This is mine, this I am, this is my self'?"
"No, Venerable Sir."
"Are forms permanent or impermanent?"
"Impermanent, venerable sir." Etc.
"Is eye-consciousness permanent or impermanent?"
"Impermanent, venerable sir." Etc.
"Is eye-contact permanent or impermanent?"
"Impermanent, venerable sir." Etc.
"Whatever arises with eye-contact as condition - pertaining to feeling, pertaining to perception, pertaining to activities, pertaining to consciousness - is that too 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 proper to regard that - 'This is mine, this I am, this is my self'?"
"No indeed, Venerable Sir." Etc.
"Is the tongue permanent or impermanent?"
"Impermanent, venerable sir." Etc.
"Is tongue-consciousness permanent or impermanent?"
"Impermanent, venerable sir." Etc.
"Is tongue-contact permanent or impermanent?"
"Impermanent, venerable sir." Etc.
"That which arises with tongue-contact as condition - pertaining to feeling, pertaining to perception, pertaining to activities, pertaining to consciousness - is that too 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 proper to regard that - 'This is mine, this I am, this is my self'?"
"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, is it proper to regard that: 'This is mine, this I am, this is my self'?"
"No, Venerable Sir."
"Are mental phenomena permanent or impermanent?"
"Impermanent, venerable sir." Etc.
"Is mind-consciousness permanent or impermanent?"
"Impermanent, venerable sir." Etc.
"Is mind-contact permanent or impermanent?"
"Impermanent, venerable sir." Etc.
"That which arises with mind-contact as condition - pertaining to feeling, pertaining to perception, pertaining to activities, pertaining to consciousness - is that too 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 proper to regard that - 'This is mine, this I am, this is my self'?"
"No, Venerable Sir."
"Seeing thus, Rāhula, a learned noble disciple becomes disenchanted with the eye, becomes disenchanted with forms, becomes disenchanted with eye-consciousness, becomes disenchanted with eye-contact, whatever arises with eye-contact as condition - pertaining to feeling, pertaining to perception, pertaining to activities, pertaining to consciousness - he becomes disenchanted with that too. Etc. He becomes disenchanted with the tongue, becomes disenchanted with flavours, becomes disenchanted with tongue-consciousness, becomes disenchanted with tongue-contact, whatever arises with tongue-contact as condition - pertaining to feeling, pertaining to perception, pertaining to activities, pertaining to consciousness - he becomes disenchanted with that too. Etc.
"He becomes disenchanted with the mind, becomes disenchanted with mental phenomena, becomes disenchanted with mind-consciousness, becomes disenchanted with mind-contact, whatever arises with mind-contact as condition - pertaining to feeling, pertaining to perception, pertaining to activities, pertaining to consciousness - he becomes disenchanted with that too. 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.'"
This is what the Blessed One said. Delighted, the Venerable Rāhula rejoiced in what the Blessed One had said. And while this explanation was being spoken, the mind of the Venerable Rāhula was liberated from the mental corruptions by non-clinging. And in many thousands of deities, the stainless, spotless eye of the Teaching arose - "Whatever has the nature of arising, all that has the nature of cessation." The eighth.
9.
The Discourse on Phenomena Subject to Mental Fetters
122. "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? There are, monks, forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. These are called, monks, the phenomena subject to mental fetters. Whatever desire and lust there is therein, that is the mental fetter therein. Etc. There are, monks, flavours cognizable by tongue, etc. There are, monks, mental phenomena cognizable by mind that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. These are called, monks, the phenomena subject to mental fetters. Whatever desire and lust there is therein, that is the mental fetter therein." The ninth.
10.
The Discourse on Phenomena Subject to Clinging
123. "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? There are, monks, forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. These are called, monks, the phenomena subject to clinging. Whatever desire and lust there is therein, that is the clinging therein. Etc. There are, monks, flavours cognizable by tongue, etc. There are, monks, mental phenomena cognizable by mind that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. These are called, monks, the phenomena subject to clinging. Whatever desire and lust there is therein, that is the clinging therein." The tenth.
The Chapter on the World and Strands of Sensual Pleasure is the twelfth.
Its summary:
Sakka and Pañcasikha, and Sāriputta and Rāhula;
Mental Fetter and Clinging, by that the chapter is called.