18.
The Chapter on the Ocean
1.
The First Discourse on the Ocean
228. "'The ocean, the ocean,' monks, the ignorant worldling speaks. This, monks, is not the ocean in the Noble One's discipline. This, monks, is a great heap of water, a great expanse of water. The eye, monks, is a person's ocean; its force is made of forms. Whoever overcomes that force made of forms, this one is called, monks, one who has crossed the eye-ocean with its waves, with its whirlpools, with its ferocious creatures, with its demons; one who has crossed over, gone beyond, the brahmin stands on dry ground, etc. The tongue, monks, is a person's ocean; its force is made of flavours. Whoever overcomes that force made of flavours, this one is called, monks, one who has crossed the tongue-ocean with its waves, with its whirlpools, with its ferocious creatures, with its demons; one who has crossed over, gone beyond, the brahmin stands on dry ground, etc. The mind, monks, is a person's ocean; its force is made of mental phenomena. Whoever overcomes that force made of mental phenomena, this one is called, monks, one who has crossed the mind-ocean with its waves, with its whirlpools, with its ferocious creatures, with its demons; one who has crossed over, gone beyond, the brahmin stands on dry ground." This he said, etc. the Teacher -
With its waves, with its whirlpools, fearful, difficult to cross;
He is one who has attained the highest knowledge, one who has fulfilled the holy life,
One who has reached the end of the world, he is called one who has gone beyond." The first.
2.
The Second Discourse on the Ocean
229. "The ocean, the ocean," monks, the ignorant worldling speaks. This, monks, is not the ocean in the Noble One's discipline. This, monks, is a great heap of water, a great expanse of water. There are, monks, forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. This is called, monks, the ocean in the Noble One's discipline. Here this world with its gods, with its Māras, with its Brahmās, this generation with its ascetics and brahmins, with its gods and humans, for the most part is submerged, become like a tangled ball of thread, like a matted ball of string, like muñja grass and pabbaja reeds, and does not pass beyond the realm of misery, the unfortunate realm, the nether world, the round of rebirths, 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. This is called, monks, the ocean in the Noble One's discipline. Here this world with its gods, with its Māras, with its Brahmās, this generation with its ascetics and brahmins, with its gods and humans, for the most part is submerged, become like a tangled ball of thread, like a matted ball of string, like muñja grass and pabbaja reeds, and does not pass beyond the realm of misery, the unfortunate realm, the nether world, the round of rebirths."
He has crossed over this ocean with its ferocious creatures, with its demons, with its fearful waves, difficult to cross.
He has passed away, he does not come again, he has deluded the King of Death, I say." The second.
3.
The Discourse on the Simile of the Fisherman
230. "Just as, monks, a fisherman might throw a baited hook into a deep water pool. A certain fish with an eye for bait might swallow it. Thus indeed, monks, that fish having swallowed the hook has fallen into calamity, fallen into disaster, subject to be done with as wished by the fisherman.
Just so, monks, these six hooks are in the world for the calamity of beings, for the murder of living creatures. Which six? 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 swallowed the hook, fallen into calamity of Māra, fallen into disaster, 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 who has swallowed the hook, fallen into calamity of Māra, fallen into disaster, 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 swallowed the hook of Māra, has broken the hook, has shattered the hook, has not fallen into calamity, has not fallen into disaster, is 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 who has not swallowed the hook of Māra, has broken the hook, has shattered the hook, has not fallen into calamity, has not fallen into disaster, is not subject to be done with as wished by the Evil One." The third.
4.
The Discourse on the Simile of the Milk Tree
231. "For whoever, monks, whether monk or nun, regarding forms cognizable by the eye, whatever lust there is, that is present, whatever hate there is, that is present, whatever delusion there is, that is present, whatever lust there is, that has not been abandoned, whatever hate there is, that has not been abandoned, whatever delusion there is, that has not been abandoned - for him, even if slight forms cognizable by the eye come into the range of the eye, they overpower his mind; what then to say of exceeding ones! What is the reason for this? Whatever lust, monks, that is present, whatever hate, that is present, whatever delusion, that is present, whatever lust, that has not been abandoned, whatever hate, that has not been abandoned, whatever delusion, that has not been abandoned, etc.
"For whoever, monks, whether monk or nun, regarding flavours cognizable by the tongue, whatever lust there is, that is present, etc.
"For whoever, monks, whether monk or nun, regarding mental phenomena cognizable by the mind, whatever lust there is, that is present, whatever hate there is, that is present, whatever delusion there is, that is present, whatever lust there is, that has not been abandoned, whatever hate there is, that has not been abandoned, whatever delusion there is, that has not been abandoned - for him, even if slight mental phenomena cognizable by the mind come into the range of the mind, they overpower his mind; what then to say of exceeding ones! What is the reason for this? Whatever lust, monks, that is present, whatever hate, that is present, whatever delusion, that is present, whatever lust, that has not been abandoned, whatever hate, that has not been abandoned, whatever delusion, that has not been abandoned.
"Just as, monks, a milk-tree - a holy fig tree or a banyan tree or a wave-leafed fig tree or a glamorous fig tree - young, tender, juvenile. If a man were to strike it here and there with a sharp axe, would milk come out?" "Yes, venerable sir." "What is the reason for this?" "Because, venerable sir, there is milk."
"Just so, monks, for whoever, whether monk or nun, regarding forms cognizable by the eye, whatever lust there is, that is present, whatever hate there is, that is present, whatever delusion there is, that is present, whatever lust there is, that has not been abandoned, whatever hate there is, that has not been abandoned, whatever delusion there is, that has not been abandoned - for him, even if slight forms cognizable by the eye come into the range of the eye, they overpower his mind; what then to say of exceeding ones! What is the reason for this? Whatever lust, monks, that is present, whatever hate, that is present, whatever delusion, that is present, whatever lust, that has not been abandoned, whatever hate, that has not been abandoned, whatever delusion, that has not been abandoned, etc.
"For whoever, monks, whether monk or nun, regarding flavours cognizable by the tongue, whatever lust there is, that is present, etc.
"For whoever, monks, whether monk or nun, regarding mental phenomena cognizable by the mind, whatever lust there is, that is present, whatever hate there is, that is present, whatever delusion there is, that is present, whatever lust there is, that has not been abandoned, whatever hate there is, that has not been abandoned, whatever delusion there is, that has not been abandoned - for him, even if slight mental phenomena cognizable by the mind come into the range of the mind, they overpower his mind; what then to say of exceeding ones! What is the reason for this? Whatever lust, monks, that is present, whatever hate, that is present, whatever delusion, that is present, whatever lust, that has not been abandoned, whatever hate, that has not been abandoned, whatever delusion, that has not been abandoned.
"For whoever, monks, whether monk or nun, regarding forms cognizable by the eye, whatever lust there is, that is not present, whatever hate there is, that is not present, whatever delusion there is, that is not present, whatever lust there is, that has been abandoned, whatever hate there is, that has been abandoned, whatever delusion there is, that has been abandoned - for him, even if exceeding forms cognizable by the eye come into the range of the eye, they do not overpower his mind; what then to say of slight ones! What is the reason for this? Whatever lust, monks, that is not present, whatever hate, that is not present, whatever delusion, that is not present, whatever lust, that has been abandoned, whatever hate, that has been abandoned, whatever delusion, that has been abandoned, etc.
"For whoever, monks, whether monk or nun, regarding flavours cognizable by the tongue, etc. regarding mental phenomena cognizable by the mind, whatever lust there is, that is not present, whatever hate there is, that is not present, whatever delusion there is, that is not present, whatever lust there is, that has been abandoned, whatever hate there is, that has been abandoned, whatever delusion there is, that has been abandoned - for him, even if exceeding mental phenomena cognizable by the mind come into the range of the mind, they do not overpower his mind; what then to say of slight ones! What is the reason for this? Whatever lust, monks, that is not present, whatever hate, that is not present, whatever delusion, that is not present, whatever lust, that has been abandoned, whatever hate, that has been abandoned, whatever delusion, that has been abandoned. Just as, monks, a milk-tree - a holy fig tree or a banyan tree or a wave-leafed fig tree or a glamorous fig tree - dry, a dead tree, three or four years old. If a man were to strike it here and there with a sharp axe, would milk come out?" "No, Venerable Sir." "What is the reason for this?" "Because, venerable sir, there is no milk."
"Just so, monks, for whatever monk or nun regarding forms cognizable by the eye, whatever lust there is, that is not there, whatever hate there is, that is not there, whatever delusion there is, that is not there, whatever lust there is, that has been abandoned, whatever hate there is, that has been abandoned, whatever delusion there is, that has been abandoned, even if exceeding forms cognizable by the eye come into range of the eye, they do not overpower his mind; what then to say of slight ones! What is the reason for this? Whatever lust, monks, that is not present, whatever hate, that is not present, whatever delusion, that is not present, whatever lust, that has been abandoned, whatever hate, that has been abandoned, whatever delusion, that has been abandoned, etc.
"For whoever, monks, whether monk or nun, regarding flavours cognizable by the tongue, etc.
"For whatever monk or nun, monks, regarding mental phenomena cognizable by the mind, whatever lust there is, that is not there, whatever hate there is, that is not there, whatever delusion there is, that is not there, whatever lust there is, that has been abandoned, whatever hate there is, that has been abandoned, whatever delusion there is, that has been abandoned, even if exceeding mental phenomena cognizable by the mind come into range of the mind, they do not overpower his mind; what then to say of slight ones! What is the reason for this? Whatever lust, monks, that is not there, whatever hate, that is not there, whatever delusion, that is not there, whatever lust, that has been abandoned, whatever hate, that has been abandoned, whatever delusion, that has been abandoned." The fourth.
5.
The Discourse about Koṭṭhika
232. On one occasion the Venerable Sāriputta and the Venerable Mahākoṭṭhika were dwelling at Bārāṇasī in the Deer Park at Isipatana. Then the Venerable Mahākoṭṭhika, in the evening, having emerged from seclusion, 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, the Venerable Mahākoṭṭhika said this to the Venerable Sāriputta -
"Now what, friend Sāriputta, is the eye the mental fetter of forms, or are forms the mental fetter of the eye? Etc. Is the tongue the mental fetter of flavours, or are flavours the mental fetter of the tongue? Etc. Is the mind the mental fetter of mental phenomena, or are mental phenomena the mental fetter of the mind?"
"No indeed, friend Koṭṭhika, the eye is not the mental fetter of forms, nor are forms the mental fetter of the eye. Whatever desire and lust arises there dependent on both, that is the mental fetter therein. Etc. The tongue is not the mental fetter of flavours, nor are flavours the mental fetter of the tongue. Whatever desire and lust arises there dependent on both, that is the mental fetter therein. Etc. The mind is not the mental fetter of mental phenomena, nor are mental phenomena the mental fetter of the mind. Whatever desire and lust arises there dependent on both, that is the mental fetter therein.
"Just as, friend, a black ox and a white ox were tied together by a single rope or yoke. If someone were to say thus - 'The black ox is the mental fetter of the white ox, the white ox is the mental fetter of the black ox' - would he, speaking thus, speak rightly?" "No indeed, friend." "No indeed, friend, the black ox is not the mental fetter of the white ox, nor is the white ox the mental fetter of the black ox. That by which they are tied together by a single rope or yoke, that is the mental fetter therein.
"Just so, friend, the eye is not the mental fetter of forms, nor are forms the mental fetter of the eye. Whatever desire and lust arises there dependent on both, that is the mental fetter therein. Etc. The tongue is not the mental fetter of flavours. Etc. The mind is not the mental fetter of mental phenomena, nor are mental phenomena the mental fetter of the mind. Whatever desire and lust arises there dependent on both, that is the mental fetter therein.
"If, friend, the eye were the mental fetter of forms, or forms were the mental fetter of the eye, this abiding by the holy life would not be evident for the complete destruction of suffering. But because, friend, the eye is not the mental fetter of forms, nor are forms the mental fetter of the eye; whatever desire and lust arises there dependent on both, that is the mental fetter therein, therefore abiding by the holy life is evident for the complete destruction of suffering. Etc.
"If, friend, the tongue were the mental fetter of flavours, or flavours were the mental fetter of the tongue, this abiding by the holy life would not be evident for the complete destruction of suffering. But because, friend, the tongue is not the mental fetter of flavours, nor are flavours the mental fetter of the tongue; whatever desire and lust arises there dependent on both, that is the mental fetter therein, therefore abiding by the holy life is evident for the complete destruction of suffering. Etc.
"If, friend, the mind were the mental fetter of mental phenomena, or mental phenomena were the mental fetter of the mind, this abiding by the holy life would not be evident for the complete destruction of suffering. But because, friend, the mind is not the mental fetter of mental phenomena, nor are mental phenomena the mental fetter of the mind; and whatever desire and lust arises there dependent on both, that is the mental fetter therein, therefore abiding by the holy life is evident for the complete destruction of suffering.
"By this method too, friend, it should be known how the eye is not the mental fetter of forms, nor are forms the mental fetter of the eye. And whatever desire and lust arises there dependent on both, that is the mental fetter therein. Etc. The tongue is not the mental fetter of flavours. Etc. The mind is not the mental fetter of mental phenomena, nor are mental phenomena the mental fetter of the mind. Whatever desire and lust arises there dependent on both, that is the mental fetter therein.
"There exists indeed, friend, the eye of the Blessed One. The Blessed One sees forms with the eye. There is no desire and lust in the Blessed One. The Blessed One is one with well-liberated mind. There exists indeed, friend, the ear of the Blessed One. The Blessed One hears sounds with the ear. There is no desire and lust in the Blessed One. The Blessed One is one with well-liberated mind. There exists indeed, friend, the nose of the Blessed One. The Blessed One smells odours with the nose. There is no desire and lust in the Blessed One. The Blessed One is one with well-liberated mind. There exists indeed, friend, the tongue of the Blessed One. The Blessed One tastes flavours with the tongue. There is no desire and lust in the Blessed One. The Blessed One is one with well-liberated mind. There exists indeed, friend, the body of the Blessed One. The Blessed One touches tangible objects with the body. There is no desire and lust in the Blessed One. The Blessed One is one with well-liberated mind. There exists indeed, friend, the mind of the Blessed One. The Blessed One cognizes mental phenomena with the mind. There is no desire and lust in the Blessed One. The Blessed One is one with well-liberated mind.
"By this method, friend, it should be known how the eye is not the mental fetter of forms, nor are forms the mental fetter of the eye; and whatever desire and lust arises therein dependent on both, that is the mental fetter therein. Not the ear... not the nose... not the tongue is the mental fetter of flavours, nor are flavours the mental fetter of the tongue; and whatever desire and lust arises therein dependent on both, that is the mental fetter therein. Not the body... not the mind is the mental fetter of mental phenomena, nor are mental phenomena the mental fetter of the mind; and whatever desire and lust arises therein dependent on both, that is the mental fetter therein." The fifth.
6.
The Discourse about Kāmabhū
233. On one occasion the Venerable Ānanda and the Venerable Kāmabhū were dwelling at Kosambī in Ghosita's park. Then the Venerable Kāmabhū, in the evening, having emerged from seclusion, approached the Venerable Ānanda; having approached, he exchanged friendly greetings with the Venerable Ānanda. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the Venerable Kāmabhū said this to the Venerable Ānanda -
"Now what, friend Ānanda, is the eye the mental fetter of forms, or are forms the mental fetter of the eye? Etc. Is the tongue the mental fetter of flavours, or are flavours the mental fetter of the tongue? Etc. Is the mind the mental fetter of mental phenomena, or are mental phenomena the mental fetter of the mind?"
"No indeed, friend Kāmabhū, the eye is not the mental fetter of forms, nor are forms the mental fetter of the eye. And whatever desire and lust arises there dependent on both, that is the mental fetter therein. Etc. The tongue is not the mental fetter of flavours, nor are flavours the mental fetter of the tongue. Etc. The mind is not the mental fetter of mental phenomena, nor are mental phenomena the mental fetter of the mind. Whatever desire and lust arises there dependent on both, that is the mental fetter therein.
"Just as, friend, a black ox and a white ox were tied together by a single rope or yoke. If someone were to say thus - 'The black ox is the mental fetter of the white ox, the white ox is the mental fetter of the black ox' - would he, speaking thus, speak rightly?" "No indeed, friend." "No indeed, friend, the black ox is not the mental fetter of the white ox, nor is the white ox the mental fetter of the black ox. That by which they are tied together by a single rope or yoke, that is the mental fetter therein. Just so, friend, the eye is not the mental fetter of forms, nor are forms the mental fetter of the eye. Etc. The tongue is not etc. The mind is not etc. and whatever desire and lust arises therein dependent on both, that is the mental fetter therein." The sixth.
7.
The Discourse about Udāyī
234. On one occasion the Venerable Ānanda and the Venerable Udāyī were dwelling at Kosambī in Ghosita's park. Then the Venerable Udāyī, in the evening, having emerged from seclusion, approached the Venerable Ānanda; having approached, he exchanged friendly greetings with the Venerable Ānanda. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the Venerable Udāyī said this to the Venerable Ānanda -
"Just as, friend Ānanda, this body has been declared, unveiled, and made clear by the Blessed One in many ways - 'Thus this body is non-self,' is it possible in the same way to declare, teach, describe, establish, reveal, analyse, and make manifest this consciousness - 'Thus this consciousness is non-self'?"
"Just as, friend Udāyī, this body has been declared, unveiled, and made clear by the Blessed One in many ways - 'Thus this body is non-self,' is it possible in the same way to declare, teach, describe, establish, reveal, analyse, and make manifest this consciousness - 'Thus this consciousness is non-self.'"
"Friend, dependent on the eye and forms, does eye-consciousness arise?" "Yes, friend." "Friend, whatever cause and whatever condition there is for the arising of eye-consciousness, if that cause and that condition were to cease entirely, in every way, without remainder, would eye-consciousness be discerned?" "No indeed, friend." "By this method too, friend, this has been declared, unveiled, and made clear by the Blessed One - 'Thus this consciousness is non-self.'" Etc.
"Friend, dependent on the tongue and flavours, does tongue-consciousness arise?" "Yes, friend." "Friend, whatever cause and whatever condition there is for the arising of tongue-consciousness, if that cause and that condition were to cease entirely, in every way, without remainder, would tongue-consciousness be discerned?" "No indeed, friend." "By this method too, friend, this has been declared, unveiled, and made clear by the Blessed One - 'Thus this consciousness is non-self.'" Etc.
"Friend, dependent on the mind and mental phenomena, does mind-consciousness arise?" "Yes, friend." "Friend, whatever cause and whatever condition there is for the arising of mind-consciousness, if that cause and that condition were to cease entirely, in every way, without remainder, would mind-consciousness be discerned?" "No indeed, friend." "By this method too, friend, this has been declared, unveiled, and made clear by the Blessed One - 'Thus this consciousness is non-self.'"
"Just as, friend, a man desiring the substance, seeking the substance, wandering about in search of the substance, having taken a sharp axe, might enter a forest. There he might see a great plantain trunk, upright, young, without a fruit-bud core. He might cut it at the root; having cut it at the root he might cut it at the top; having cut it at the top he might unroll the leaf-sheaths. He would not find even the soft wood there, whence the substance! Just so, friend, a monk does not regard anything as self or as what belongs to a self in the six sense bases of contact. He, thus not regarding, does not cling to anything in the world. Not clinging, he is not agitated. Not being agitated, he personally attains final nibbāna. 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 Exposition of the Burning
235. "I will teach you, monks, an exposition of the Teaching on the blazing. Listen to that. And what, monks, is the blazing exposition, the exposition of the Teaching? Better, monks, for the eye-faculty to be destroyed by a red-hot iron rod, blazing, in flames, aglow, than grasping the sign by features regarding forms cognizable by the eye. Or, monks, consciousness, when remaining, might remain bound by the gratification of the sign, or bound by the gratification of the features; if at that time one were to die, this possibility exists, that one might go to one of two destinations - either hell or the animal realm. Having seen this danger, monks, I say thus.
"Better, monks, for the ear-faculty to be destroyed by a sharp iron spike, blazing, in flames, aglow, than grasping the sign by features regarding sounds cognizable by the ear. Or, monks, consciousness, when remaining, might remain bound by the gratification of the sign, or bound by the gratification of the features; if at that time one were to die, this possibility exists, that one might go to one of two destinations - either hell or the animal realm. Having seen this danger, monks, I say thus.
"Better, monks, for the nose-faculty to be destroyed by a sharp nail-cutter, blazing, in flames, aglow, than grasping the sign by features regarding odours cognizable by the nose. Or, monks, consciousness, when remaining, might remain bound by the gratification of the sign, or bound by the gratification of the features; if at that time one were to die. This possibility exists, that one might go to one of two destinations - either hell or the animal realm. Having seen this danger, monks, I say thus.
"Better, monks, for the tongue-faculty to be destroyed by a sharp razor, blazing, in flames, aglow, than grasping the sign by features regarding flavours cognizable by the tongue. Or, monks, consciousness, when remaining, might remain bound by the gratification of the sign, or bound by the gratification of the features; if at that time one were to die. This possibility exists, that one might go to one of two destinations - either hell or the animal realm. Having seen this danger, monks, I say thus.
"Better, monks, for the body-faculty to be destroyed by a sharp spear, blazing, in flames, aglow, than grasping the sign by features regarding tangible objects cognizable by the body. Or, monks, consciousness, when remaining, might remain bound by the gratification of the sign, or bound by the gratification of the features; if at that time one were to die. This possibility exists, that one might go to one of two destinations - either hell or the animal realm. Having seen this danger, monks, I say thus.
"Better, monks, is sleep. But sleep, monks, I call barren for life, I call fruitless for life, I call sheer delusion for life, rather than one should think such thoughts as, having come under the control of which thoughts, one would break the Community. Having seen this danger of barrenness for life, monks, I say thus.
"Therein, monks, a learned noble disciple considers thus: 'Let alone the eye-faculty being rubbed with a red-hot iron spike, blazing, in flames, aglow. Come, let me attend to just this: Thus the eye is impermanent, forms are impermanent, eye-consciousness is impermanent, eye-contact is impermanent, whatever feeling arises with eye-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too is impermanent.'
Let alone the ear-faculty being rubbed with a sharp iron spike, blazing, in flames, aglow. Come, let me attend to just this: Thus the ear is impermanent, sounds are impermanent, ear-consciousness is impermanent, ear-contact is impermanent, whatever feeling arises with ear-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too is impermanent.
Let alone the nose-faculty being rubbed with a sharp nail-cutter, blazing, in flames, aglow. Come, let me attend to just this: Thus the nose is impermanent, odours are impermanent, nose-consciousness is impermanent, nose-contact is impermanent, whatever feeling arises with nose-contact as condition, etc. that too is impermanent.
Let alone the tongue-faculty being rubbed with a sharp razor, blazing, in flames, aglow. Come, let me attend to just this: Thus the tongue is impermanent, flavours are impermanent, tongue-consciousness is impermanent, tongue-contact is impermanent, whatever arises with tongue-contact as condition, etc. that too is impermanent.
Let alone the body-faculty being rubbed with a sharp spear, blazing, in flames, aglow. Come, let me attend to just this: Thus the body is impermanent, tangible objects are impermanent, body-consciousness is impermanent, body-contact is impermanent, whatever feeling arises with body-contact as condition, etc. that too is impermanent.
Let alone sleep. Come, let me attend to just this: Thus the mind is impermanent, mental phenomena are impermanent, mind-consciousness is impermanent, mind-contact is impermanent, whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too is impermanent.'
"Seeing thus, monks, a learned noble disciple becomes disenchanted with the eye, becomes disenchanted with forms, becomes disenchanted with eye-consciousness, becomes disenchanted with eye-contact, etc. becomes disenchanted with whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant. 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, monks, is the exposition on burning, the exposition of the Teaching." The eighth.
9.
The First Discourse on the Simile of the Hand and Foot
236. "When there are hands, monks, picking up and putting down is discerned; when there are feet, going forward and going back is discerned; when there are joints, bending and stretching is discerned; when there is a belly, hunger and thirst is discerned. Just so, monks, when there is the eye, with eye-contact as condition there arises internal pleasure and pain, etc. when there is the tongue, with tongue-contact as condition there arises internal pleasure and pain, etc. when there is the mind, with mind-contact as condition there arises internal pleasure and pain, etc.
"When there are no hands, monks, picking up and putting down is not discerned; when there are no feet, going forward and going back is not discerned; when there are no joints, bending and stretching is not discerned; when there is no belly, hunger and thirst is not discerned. Just so, monks, when there is no eye, with eye-contact as condition there does not arise internal pleasure and pain, etc. when there is no tongue, with tongue-contact as condition there does not arise, etc. when there is no mind, with mind-contact as condition there does not arise internal pleasure and pain." The ninth.
10.
The Second Discourse on the Simile of the Hand and Foot
237. "When there are hands, monks, picking up and putting down exists; when there are feet, going forward and going back exists; when there are joints, bending and stretching exists; when there is a belly, hunger and thirst exists. Just so, monks, when there is the eye, with eye-contact as condition there arises internal pleasure and pain, etc. When there is the tongue... etc. when there is the mind, with mind-contact as condition there arises internal pleasure and pain, etc.
"When there are no hands, monks, picking up and putting down does not exist; when there are no feet, going forward and going back does not exist; when there are no joints, bending and stretching does not exist; when there is no belly, hunger and thirst does not exist. Just so, monks, when there is no eye, with eye-contact as condition there does not arise internal pleasure and pain, etc. when there is no tongue, with tongue-contact as condition there does not arise, etc. when there is no mind, with mind-contact as condition there does not arise internal pleasure and pain." The tenth.
The Chapter on the Ocean is the eighteenth.
Its summary:
Kāmabhū and Udāyī too, and with the blazing as eighth;
The simile of hands and feet two, by that the chapter is called.