16.
The Chapter on the Elimination of Delight
1.
The Discourse on the Internal Elimination of Delight
156. "Monks, a monk sees the eye, which is indeed impermanent, as impermanent; that is his right view. Seeing rightly, he becomes disenchanted. Through the elimination of delight, there is the elimination of lust; through the elimination of lust, there is the elimination of delight. Through the elimination of delight and lust, the mind is said to be well liberated, etc. Monks, a monk sees the tongue, which is indeed impermanent, as impermanent; that is his right view. Seeing rightly, he becomes disenchanted. Through the elimination of delight, there is the elimination of lust; through the elimination of lust, etc. the mind is said to be well liberated, etc. Monks, a monk sees the mind, which is indeed impermanent, as impermanent; that is his right view. Seeing rightly, he becomes disenchanted. Through the elimination of delight, there is the elimination of lust; through the elimination of lust, there is the elimination of delight. Through the elimination of delight and lust, the mind is said to be well liberated." The first.
2.
The Discourse on the External Elimination of Delight
157. "Monks, a monk sees material form, which is indeed impermanent, as impermanent; that is his right view. Seeing rightly, he becomes disenchanted. Through the elimination of delight, there is the elimination of lust; through the elimination of lust, there is the elimination of delight. Through the elimination of delight and lust, the mind is said to be well liberated. Monks, a monk sees sounds, which are indeed impermanent... odours... flavours... tangible objects... mental phenomena as impermanent; that is his right view. Seeing rightly, he becomes disenchanted. Through the elimination of delight, there is the elimination of lust; through the elimination of lust, there is the elimination of delight. Through the elimination of delight and lust, the mind is said to be well liberated." The second.
3.
The Discourse on the Internal Impermanent Elimination of Delight
158. "Monks, attend wisely to the eye; and see the impermanence of the eye as it really is. Monks, a monk attending wisely to the eye, seeing the impermanence of the eye as it really is, becomes disenchanted with the eye. Through the elimination of delight, there is the elimination of lust; through the elimination of lust, there is the elimination of delight. Through the elimination of delight and lust, the mind is said to be well liberated. Monks, attend wisely to the ear... the nose... Monks, attend wisely to the tongue; and see the impermanence of the tongue as it really is. Monks, a monk attending wisely to the tongue, seeing the impermanence of the tongue as it really is, becomes disenchanted with the tongue. Through the elimination of delight, there is the elimination of lust; through the elimination of lust, there is the elimination of delight. Through the elimination of delight and lust, the mind is said to be well liberated. The body... Monks, attend wisely to the mind; and see the impermanence of the mind as it really is. Monks, a monk attending wisely to the mind, seeing the impermanence of the mind as it really is, becomes disenchanted with the mind. Through the elimination of delight, there is the elimination of lust; through the elimination of lust, there is the elimination of delight. Through the elimination of delight and lust, the mind is said to be well liberated." The third.
4.
The Discourse on the External Impermanent Elimination of Delight
159. "Monks, attend wisely to forms; and see the impermanence of forms as it really is. Monks, a monk attending wisely to forms, seeing the impermanence of forms as it really is, becomes disenchanted with forms. Through the elimination of delight, there is the elimination of lust; through the elimination of lust, there is the elimination of delight. Through the elimination of delight and lust, the mind is said to be well liberated. Sounds... odours... flavours... tangible objects... Monks, attend wisely to mental phenomena; and see the impermanence of mental phenomena as it really is. Monks, a monk attending wisely to mental phenomena, seeing the impermanence of mental phenomena as it really is, becomes disenchanted with mental phenomena. Through the elimination of delight, there is the elimination of lust; through the elimination of lust, there is the elimination of delight. Through the elimination of delight and lust, the mind is said to be well liberated." The fourth.
5.
The Discourse on Concentration at Jīvaka's Mango Grove
160. On one occasion the Blessed One was dwelling at Rājagaha in Jīvaka's Mango Grove. There the Blessed One addressed the monks - "Monks," etc. "Monks, develop concentration. For a concentrated monk, monks, it becomes clear as it really is. And what becomes clear as it really is? It becomes clear as it really is that the eye is impermanent, it becomes clear as it really is that material forms are impermanent, it becomes clear as it really is that eye-consciousness is impermanent, it becomes clear as it really is that eye-contact is impermanent, whatever feeling arises with eye-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too it becomes clear as it really is is impermanent, etc. It becomes clear as it really is that the tongue is impermanent, etc. It becomes clear as it really is that the mind is impermanent, it becomes clear as it really is that mental phenomena are impermanent, etc. Whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too it becomes clear as it really is is impermanent. Monks, develop concentration. For a concentrated monk, monks, it becomes clear as it really is." The fifth.
6.
The Discourse on Seclusion at Jīvaka's Mango Grove
161. On one occasion the Blessed One was dwelling at Rājagaha in Jīvaka's Mango Grove. There the Blessed One addressed the monks, etc. "Devote yourselves to seclusion, monks. For a monk in seclusion, monks, it becomes clear as it really is. And what becomes clear as it really is? It becomes clear as it really is that the eye is impermanent, it becomes clear as it really is that material forms are impermanent, it becomes clear as it really is that eye-consciousness is impermanent, it becomes clear as it really is that eye-contact is impermanent, whatever feeling arises with eye-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too it becomes clear as it really is is impermanent, etc. It becomes clear as it really is that the mind is impermanent, mental phenomena... Mind-consciousness... Mind-contact... Whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too it becomes clear as it really is is impermanent. Devote yourselves to seclusion, monks. For a monk in seclusion, monks, it becomes clear as it really is." The sixth.
7.
The Discourse on Impermanence with Koṭṭhika
162. Then the Venerable Mahākoṭṭhika approached the Blessed One, etc. Seated to one side, the Venerable Koṭṭhika said this to the Blessed One - "It would be good, venerable sir, if the Blessed One would teach me the Teaching in brief, so that having heard the Teaching from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute."
"Whatever, Koṭṭhika, is impermanent, therein your desire is to be abandoned. And what, Koṭṭhika, is impermanent? The eye, Koṭṭhika, is impermanent; therein your desire is to be abandoned. Forms are impermanent; therein your desire is to be abandoned. Eye-consciousness is impermanent; therein your desire is to be abandoned. Eye-contact is impermanent; therein your desire is to be abandoned. Whatever feeling arises with eye-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too is impermanent; therein your desire is to be abandoned, etc. The tongue is impermanent; therein your desire is to be abandoned. Flavours are impermanent; therein your desire is to be abandoned. Tongue-consciousness is impermanent; therein your desire is to be abandoned. Tongue-contact is impermanent; therein your desire is to be abandoned. Whatever feeling arises with tongue-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too is impermanent; therein your desire is to be abandoned, etc. The mind is impermanent; therein your desire is to be abandoned. Mental phenomena are impermanent; therein your desire is to be abandoned. Mind-consciousness is impermanent; therein your desire is to be abandoned. Mind-contact is impermanent; therein your desire is to be abandoned. Whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too is impermanent; therein your desire is to be abandoned. Whatever, Koṭṭhika, is impermanent, therein your desire is to be abandoned." The seventh.
8.
The Discourse on Suffering with Koṭṭhika
163. Then the Venerable Mahākoṭṭhika, etc. he said this to the Blessed One - "It would be good, venerable sir, etc. I might dwell." "Whatever, Koṭṭhika, is suffering, therein your desire is to be abandoned. And what, Koṭṭhika, is suffering? The eye, Koṭṭhika, is suffering; therein your desire is to be abandoned. Material forms are suffering; therein your desire is to be abandoned. Eye-consciousness is suffering; therein your desire is to be abandoned. Eye-contact is suffering; therein your desire is to be abandoned. Whatever feeling arises with eye-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too is suffering; therein your desire is to be abandoned, etc. The tongue is suffering; therein your desire is to be abandoned, etc. the mind is suffering; therein your desire is to be abandoned. Mental phenomena are suffering; therein your desire is to be abandoned. Mind-consciousness is suffering; therein your desire is to be abandoned. Mind-contact is suffering; therein your desire is to be abandoned. Whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too is suffering; therein your desire is to be abandoned. Whatever, Koṭṭhika, is suffering, therein your desire is to be abandoned." The eighth.
9.
The Discourse on Non-self with Koṭṭhika
164. On one side, etc. may I dwell." "Whatever, Koṭṭhika, is non-self, therein your desire is to be abandoned. And what, Koṭṭhika, is non-self? The eye, Koṭṭhika, is non-self; therein your desire is to be abandoned. Material forms are non-self; therein your desire is to be abandoned. Eye-consciousness is non-self; therein your desire is to be abandoned. Eye-contact is non-self; therein your desire is to be abandoned. Whatever feeling arises with eye-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too is non-self; therein your desire is to be abandoned, etc. The tongue is non-self; therein your desire is to be abandoned, etc. The mind is non-self; therein your desire is to be abandoned. Mental phenomena are non-self; therein your desire is to be abandoned. Mind-consciousness... Mind-contact... whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too is non-self; therein your desire is to be abandoned. Whatever, Koṭṭhika, is non-self, therein your desire is to be abandoned." The ninth.
10.
The Discourse on the Abandoning of Wrong View
165. Then a certain monk approached the Blessed One, etc. Seated to one side, that monk said this to the Blessed One - "How, venerable sir, for one knowing, for one seeing, is wrong view abandoned?"
"The eye, monk, for one knowing, for one seeing as impermanent, wrong view is abandoned. Material forms, for one knowing, for one seeing as impermanent, wrong view is abandoned. Eye-consciousness, for one knowing, for one seeing as impermanent, wrong view is abandoned. Eye-contact, for one knowing, for one seeing as impermanent, wrong view is abandoned, etc. Whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too, for one knowing, for one seeing as impermanent, wrong view is abandoned. Thus, monk, for one knowing thus, for one seeing thus, wrong view is abandoned." The tenth.
11.
The Discourse on the Abandoning of Identity View
166. Then a certain monk... etc. said this - "How, venerable sir, for one knowing, for one seeing, is identity view abandoned?" "The eye, monk, for one knowing, for one seeing as suffering, identity view is abandoned. Material forms, for one knowing, for one seeing as suffering, identity view is abandoned. Eye-consciousness, for one knowing, for one seeing as suffering, identity view is abandoned. Eye-contact, for one knowing, for one seeing as suffering, identity view is abandoned, etc. Whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too, for one knowing, for one seeing as suffering, identity view is abandoned. Thus, monk, for one knowing thus, for one seeing thus, identity view is abandoned." The eleventh.
12.
The Discourse on the Abandoning of View of Self
167. Then a certain monk... etc. said this - "How, venerable sir, for one knowing, for one seeing, is view of self abandoned?" "The eye, monk, for one knowing, for one seeing as non-self, view of self is abandoned. Material forms, for one knowing, for one seeing as non-self, view of self is abandoned. Eye-consciousness, for one knowing, for one seeing as non-self, view of self is abandoned. Eye-contact, for one knowing, for one seeing as non-self, view of self is abandoned. Whatever feeling arises with eye-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too, for one knowing, for one seeing as non-self, view of self is abandoned, etc. The tongue, for one knowing, for one seeing as non-self, view of self is abandoned, etc. The mind, for one knowing, for one seeing as non-self, view of self is abandoned. Mental phenomena... Mind-consciousness... Mind-contact... Whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too, for one knowing, for one seeing as non-self, view of self is abandoned." The twelfth.
The Chapter on the Destruction of Delight is the sixteenth.
Its summary:
Three spoken with Koṭṭhika, wrong, identity, and self.