14.
The Chapter on Devadaha
1.
The Discourse at Devadaha
134. On one occasion the Blessed One was dwelling among the Sakyans at Devadaha, a market town of the Sakyans. There the Blessed One addressed the monks - "I do not, monks, say to all monks 'something is to be done with diligence regarding the six sense bases of contact'; nor do I, monks, say to all monks 'nothing is to be done with diligence regarding the six sense bases of contact'. Those monks, monks, who are Worthy Ones, who have eliminated the mental corruptions, who have lived the holy life, who have done what was to be done, who have laid down the burden, who have attained their own welfare, who have completely destroyed the fetter of becoming, who are completely liberated through final knowledge - to those monks, monks, I say 'nothing is to be done with diligence regarding the six sense bases of contact'. What is the reason for this? What was to be done by them has been done through diligence. They are incapable of being negligent. But those monks, monks, who are trainees, who have not attained their goal, dwelling aspiring for the unsurpassed freedom from bondage - to those monks, monks, I say 'something is to be done with diligence regarding the six sense bases of contact'. What is the reason for this? There are, monks, forms cognizable by eye that are delightful and undelightful. Having touched them again and again, they do not remain obsessing his mind. Through the non-exhaustion of mind, energy is aroused and unsluggish, mindfulness is established and unconfused, the body is calm and not excited, the mind is concentrated and fully focused. Seeing this fruit of diligence, monks, I say to those monks 'something is to be done with diligence regarding the six sense bases of contact'. Etc. There are, monks, mental phenomena cognizable by mind that are delightful and undelightful. Having touched them again and again, they do not remain obsessing his mind. Through the non-exhaustion of mind, energy is aroused and unsluggish, mindfulness is established and unconfused, the body is calm and not excited, the mind is concentrated and fully focused. Seeing this fruit of diligence, monks, I say to those monks 'something is to be done with diligence regarding the six sense bases of contact'." The first.
2.
The Discourse on the Moment
135. "It is a gain for you, monks, it is well gained for you, monks, the moment has been attained by you for abiding by the holy life. I have seen, monks, hells named 'of the six sense bases of contact.' There, whatever form one sees with the eye, one sees only undesirable form, not desirable form; one sees only unpleasant form, not pleasant form; one sees only disagreeable form, not agreeable form. Whatever sound one hears with the ear, etc. whatever odour one smells with the nose, etc. whatever flavour one tastes with the tongue, etc. whatever tangible object one touches with the body, etc. whatever mental phenomenon one cognizes with the mind, one cognizes only undesirable form, not desirable form; one cognizes only unpleasant form, not pleasant form; one cognizes only disagreeable form, not agreeable form. It is a gain for you, monks, it is well gained for you, monks, the moment has been attained by you for abiding by the holy life. I have seen, monks, heavens named 'of the six sense bases of contact.' There, whatever form one sees with the eye, one sees only desirable form, not undesirable form; one sees only pleasant form, not unpleasant form; one sees only agreeable form, not disagreeable form, etc. whatever flavour one tastes with the tongue, etc. whatever mental phenomenon one cognizes with the mind, one cognizes only desirable form, not undesirable form; one cognizes only pleasant form, not unpleasant form; one cognizes only agreeable form, not disagreeable form. It is a gain for you, monks, it is well gained for you, monks, the moment has been attained by you for abiding by the holy life." The second.
3.
The First Discourse on Delighting in Form
136. "Monks, gods and humans delight in forms, are devoted to forms, rejoice in forms. Due to the change, fading away, and cessation of forms, gods and humans dwell in suffering, monks. Monks, gods and humans delight in sounds, are devoted to sounds, rejoice in sounds. Due to the change, fading away, and cessation of sounds, gods and humans dwell in suffering, monks. Delighting in odours... delighting in flavours... delighting in tangible objects... Monks, gods and humans delight in mental phenomena, are devoted to mental phenomena, rejoice in mental phenomena. Due to the change, fading away, and cessation of mental phenomena, gods and humans dwell in suffering, monks. But the Truth-finder, monks, the Worthy One, the One Enlightened by himself, having understood as it really is the origin, passing away, gratification, danger, and escape of forms, does not delight in forms, is not devoted to forms, does not rejoice in forms. Due to the change, fading away, and cessation of forms, the Truth-finder dwells in happiness, monks. Of sounds... odours... flavours... tangible objects... having understood as it really is the origin, passing away, gratification, danger, and escape of mental phenomena, he does not delight in mental phenomena, is not devoted to mental phenomena, does not rejoice in mental phenomena. Due to the change, fading away, and cessation of mental phenomena, the Truth-finder dwells in happiness, monks." This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this -
Desirable, lovely, and agreeable, as far as they exist, it is said.
Where these cease, that is deemed suffering by them.
This is contrary to what all the world sees.
What others call suffering, the noble ones know as happiness.
For those who are hindered there is darkness, blindness for those who do not see.
Those near do not understand, unskilled in the path of the Teaching.
By those who have entered Māra's realm, this Teaching is not easily understood.
Which state, having perfectly understood, the taintless ones attain final Nibbāna." The third.
4.
The Second Discourse on Delight in Form
137. "Monks, gods and humans delight in forms, are devoted to forms, rejoice in forms. Due to the change, fading away, and cessation of forms, gods and humans dwell in suffering, monks. Delighting in sounds... delighting in odours... delighting in flavours... delighting in tangible objects... Monks, gods and humans delight in mental phenomena, are devoted to mental phenomena, rejoice in mental phenomena. Due to the change, fading away, and cessation of mental phenomena, gods and humans dwell in suffering, monks. But the Truth-finder, monks, the Worthy One, the One Enlightened by himself, having understood as it really is the origin, passing away, gratification, danger, and escape of forms, does not delight in forms, is not devoted to forms, does not rejoice in forms. Due to the change, fading away, and cessation of forms, the Truth-finder dwells in happiness, monks. Of sounds... odours... flavours... tangible objects... having understood as it really is the origin, passing away, gratification, danger, and escape of mental phenomena, he does not delight in mental phenomena, is not devoted to mental phenomena, does not rejoice in mental phenomena. Due to the change, fading away, and cessation of mental phenomena, the Truth-finder dwells in happiness, monks." The fourth.
5.
The First Discourse on Not Yours
138. "What, monks, is not yours, abandon that. That abandoned by you will be for your welfare and happiness. And what, monks, is not yours? The eye, monks, is not yours; abandon that. That abandoned by you will be for your welfare and happiness. Etc. The tongue is not yours; abandon that. That abandoned by you will be for your welfare and happiness. Etc. The mind is not yours; abandon that. That abandoned by you will be for your welfare and happiness. Just as, monks, whatever grass, sticks, branches and leaves there are in this Jeta's Grove, if people were to carry them away or burn them or do with them as they wish, would you think thus - 'People are carrying us away or burning us or doing with us as they wish'?" "No, Venerable Sir." "What is the reason for this?" "Because, venerable sir, this is not our self nor what belongs to a self." "Just so, monks, the eye is not yours; abandon that. That abandoned by you will be for your welfare and happiness. Etc. The tongue is not yours; abandon that. That abandoned by you will be for your welfare and happiness. Etc. The mind is not yours; abandon that. That abandoned by you will be for your welfare and happiness." The fifth.
6.
The Second Discourse on Not Yours
139. "What, monks, is not yours, abandon that. That abandoned by you will be for your welfare and happiness. And what, monks, is not yours? Forms, monks, are not yours; abandon them. They abandoned by you will be for your welfare and happiness. Sounds... Odours... Flavours... Tangible objects... Mental phenomena are not yours; abandon them. They abandoned by you will be for your welfare and happiness. Just as, monks, whatever in this Jeta's Grove... etc. Just so, monks, forms are not yours; abandon them. They abandoned by you will be for your welfare and happiness." The sixth.
7.
The Discourse on the Internal Impermanent Cause
140. "The eye, monks, is impermanent. Whatever cause, whatever condition there is for the arising of the eye, that too is impermanent. The eye arisen from the impermanent, monks, how could it be permanent? Etc. The tongue is impermanent. Whatever cause, whatever condition there is for the arising of the tongue, that too is impermanent. The tongue arisen from the impermanent, monks, how could it be permanent? Etc. The mind is impermanent. Whatever cause, monks, whatever condition there is for the arising of the mind, that too is impermanent. The mind arisen from the impermanent, monks, how could it be permanent! Seeing thus, monks, a learned noble disciple becomes disenchanted with the eye, etc. becomes disenchanted with the tongue, etc. 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 seventh.
8.
The Discourse on the Internal Suffering Cause
141. "The eye, monks, is suffering. Whatever cause, whatever condition there is for the arising of the eye, that too is suffering. The eye arisen from suffering, monks, how could it be happiness? Etc. The tongue is suffering. Whatever cause, whatever condition there is for the arising of the tongue, that too is suffering. The tongue arisen from suffering, monks, how could it be happiness? Etc. the mind is suffering. Whatever cause, whatever condition there is for the arising of the mind, that too is suffering. The mind arisen from suffering, monks, how could it be happiness! Seeing thus, etc. 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 eighth.
9.
The Discourse on the Internal Non-self Cause
142. "The eye, monks, is non-self. Whatever cause, whatever condition there is for the arising of the eye, that too is non-self. The eye arisen from non-self, monks, how could it be self? Etc. The tongue is non-self. Whatever cause, whatever condition there is for the arising of the tongue, that too is non-self. The tongue arisen from non-self, monks, how could it be self? Etc. The mind is non-self. Whatever cause, whatever condition there is for the arising of the mind, that too is non-self. The mind arisen from non-self, monks, how could it be self! Seeing thus, etc. 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 ninth.
10.
The Discourse on the External Impermanent Cause
143. "Forms, monks, are impermanent. Whatever cause, whatever condition there is for the arising of forms, that too is impermanent. Forms arisen from the impermanent, monks, how could they be permanent! Sounds... Odours... Flavours... Tangible objects... mental phenomena are impermanent. Whatever cause, whatever condition there is for the arising of mental phenomena, that too is impermanent. Mental phenomena arisen from the impermanent, monks, how could they be permanent! Seeing thus, etc. 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 tenth.
11.
The Discourse on the External Suffering Cause
144. "Forms, monks, are suffering. Whatever cause, whatever condition there is for the arising of forms, that too is suffering. Forms arisen from suffering, monks, how could they be happiness! Sounds... Odours... Flavours... Tangible objects... Mental objects are suffering. Whatever cause, whatever condition there is for the arising of mental phenomena, that too is suffering. Mental phenomena arisen from suffering, monks, how could they be happiness! Seeing thus, etc. 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 eleventh.
12.
The Discourse on the External Non-self Cause
145. "Forms, monks, are non-self. Whatever cause, whatever condition there is for the arising of forms, that too is non-self. Forms arisen from non-self, monks, how could they be self! Sounds... Odours... Flavours... Tangible objects... Mental phenomena are non-self. Whatever cause, whatever condition there is for the arising of mental phenomena, that too is non-self. Mental phenomena arisen from non-self, monks, how could they be self! Seeing thus, monks, a learned noble disciple becomes disenchanted with forms, becomes disenchanted with sounds... becomes disenchanted with odours... becomes disenchanted with flavours... becomes disenchanted with tangible objects... becomes disenchanted with mental phenomena. 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 twelfth.
The Chapter on Devadaha is the fourteenth.
Its summary:
Three by cause also are spoken of, two internal and external.