Saṃyutta Nikāya (Linked Discourses)

When he said this, the brahmin lady said to Udāyī, “Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Udāyī has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may Master Udāyī remember me as a lay follower who has gone for refuge for life.”

At one time the Buddha was staying in the land of the Sakyans, near the Sakyan town named Devadaha. There the Buddha addressed the mendicants: “When it comes to the six fields of contact, mendicants, I don’t say that all mendicants have work to do with diligence, nor do I say that none of them have work to do with diligence. I say that, when it comes to the six fields of contact, mendicants don’t have work to do with diligence if they are perfected, with defilements ended, having completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and become rightly freed through enlightenment. Why is that? They’ve done their work with diligence, and are incapable of negligence. I say that, when it comes to the six fields of contact, mendicants do have work to do with diligence if they are trainees, who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary from the yoke. Why is that? There are sights known by the eye that are pleasant and also those that are unpleasant. Though experiencing them again and again they don’t occupy the mind. Their energy is roused up and unflagging, their mindfulness is established and lucid, their body is tranquil and undisturbed, and their mind is immersed and unified in samādhi. Seeing this fruit of diligence, I say that those mendicants have work to do with diligence when it comes to the six fields of contact. … There are ideas known by the mind that are pleasant and also those that are unpleasant. Though experiencing them again and again they don’t occupy the mind. Their energy is roused up and unflagging, their mindfulness is established and lucid, their body is tranquil and undisturbed, and their mind is immersed and unified in samādhi. Seeing this fruit of diligence, I say that those mendicants have work to do with diligence when it comes to the six fields of contact.”

“You’re fortunate, mendicants, so very fortunate, to have the opportunity to lead the spiritual life. I’ve seen the hell named ‘Related to the Six Fields of Contact’. There, whatever sight you see with your eye is unlikable, not likable; undesirable, not desirable; unpleasant, not pleasant. Whatever sound you hear … Whatever odor you smell … Whatever flavor you taste … Whatever touch you feel … Whatever idea you know with your mind is unlikable, not likable; undesirable, not desirable; unpleasant, not pleasant. You’re fortunate, mendicants, so very fortunate, to have the opportunity to lead the spiritual life. I’ve seen the heaven called ‘Related to the Six Fields of Contact’. There, whatever sight you see with your eye is likable, not unlikable; desirable, not undesirable; pleasant, not unpleasant. Whatever sound … odor … flavor … touch … Whatever idea you know with your mind is likable, not unlikable; desirable, not undesirable; pleasant, not unpleasant. You’re fortunate, mendicants, so very fortunate, to have the opportunity to lead the spiritual life.”

“Mendicants, gods and humans like sights, they love them and enjoy them. But when sights perish, fade away, and cease, gods and humans live in suffering. Gods and humans like sounds … smells … tastes … touches … ideas, they love them and enjoy them. But when ideas perish, fade away, and cease, gods and humans live in suffering. The Realized One has truly understood the origin, disappearance, gratification, drawback, and escape of sights, so he doesn’t like, love, or enjoy them. When sights perish, fade away, and cease, the Realized One lives happily. The Realized One has truly understood the origin, disappearance, gratification, drawback, and escape of sounds … smells … tastes … touches … ideas, so he doesn’t like, love, or enjoy them. When ideas perish, fade away, and cease, the Realized One lives happily.” That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

“Sights, sounds, tastes, smells, touches and ideas, the lot of them— they’re likable, desirable, and pleasurable as long as you can say that they exist.

For all the world with its gods, this is what they deem happiness. And where they cease is deemed as suffering for them.

The noble ones have seen that happiness is the cessation of substantial reality. This insight by those who see contradicts the whole world.

What others say is happiness the noble ones say is suffering. What others say is suffering the noble ones know as happiness.

See, this teaching is hard to understand, it confuses the ignorant. There is darkness for the shrouded; blackness for those who don’t see.

But the good are open; like light for those who see. Though close, they do not understand, the seekers inexpert in the teaching.

They’re mired in desire for continued existence, flowing along the stream of lives, mired in Māra’s dominion: this teaching isn’t easy for them to understand.

Who, apart from the noble ones, is qualified to understand this state? Having rightly understood this state, the undefiled are fully extinguished.”

“Mendicants, gods and humans like sights, they love them and enjoy them. But when sights perish, fade away, and cease, gods and humans live in suffering. … The Realized One has truly understood the origin, disappearance, gratification, drawback, and escape of sights, so he doesn’t like, love, or enjoy them. When sights perish, fade away, and cease, the Realized One lives happily. …”

“Mendicants, give up what’s not yours. Giving it up will be for your welfare and happiness. And what isn’t yours? The eye isn’t yours: give it up. Giving it up will be for your welfare and happiness. The ear … nose … tongue … body … mind isn’t yours: give it up. Giving it up will be for your welfare and happiness. Suppose a person was to carry off the grass, sticks, branches, and leaves in this Jeta’s Grove, or burn them, or do what they want with them. Would you think: ‘This person is carrying us off, burning us, or doing what they want with us’?” “No, sir. Why is that? Because to us that’s neither self nor belonging to self.” “In the same way, the eye isn’t yours: give it up. Giving it up will be for your welfare and happiness. The ear … nose … tongue … body … mind isn’t yours: give it up. Giving it up will be for your welfare and happiness.”

“Mendicants, give up what’s not yours. Giving it up will be for your welfare and happiness. And what isn’t yours? Sights aren’t yours: give them up. Giving them up will be for your welfare and happiness. Sounds, smells, tastes, touches, and ideas aren’t yours: give them up. Giving them up will be for your welfare and happiness. Suppose a person was to carry off the grass, sticks, branches, and leaves in this Jeta’s Grove … In the same way, sights, sounds, smells, tastes, touches, and ideas aren’t yours: give them up. Giving them up will be for your welfare and happiness.”

“Mendicants, the eye is impermanent. The cause and reason that gives rise to the eye is also impermanent. Since the eye is produced by what is impermanent, how could it be permanent? The ear … nose … tongue … body … mind is impermanent. The cause and reason that gives rise to the mind is also impermanent. Since the mind is produced by what is impermanent, how could it be permanent? Seeing this, a learned noble disciple grows disillusioned with the eye, ear, nose, tongue, body, and mind. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

“Mendicants, the eye is suffering. The cause and reason that gives rise to the eye is also suffering. Since the eye is produced by what is suffering, how could it be happiness? The ear … nose … tongue … body … mind is suffering. The cause and reason that gives rise to the mind is also suffering. Since the mind is produced by what is suffering, how could it be happiness? Seeing this … They understand: ‘… there is nothing further for this place.’”

“Mendicants, the eye is not-self. The cause and reason that gives rise to the eye is also not-self. Since the eye is produced by what is not-self, how could it be self? The ear … nose … tongue … body … mind is not-self. The cause and reason that gives rise to the mind is also not-self. Since the mind is produced by what is not-self, how could it be self? Seeing this … They understand: ‘… there is nothing further for this place.’”

“Mendicants, sights are impermanent. The cause and reason that gives rise to sights is also impermanent. Since sights are produced by what is impermanent, how could they be permanent? Sounds … Smells … Tastes … Touches … Ideas are impermanent. The cause and reason that gives rise to ideas is also impermanent. Since ideas are produced by what is impermanent, how could they be permanent? Seeing this … They understand: ‘… there is nothing further for this place.’”

“Mendicants, sights are suffering. The cause and reason that gives rise to sights is also suffering. Since sights are produced by what is suffering, how could they be happiness? Sounds … Smells … Tastes … Touches … Ideas are suffering. The cause and reason that gives rise to ideas is also suffering. Since ideas are produced by what is suffering, how could they be happiness? Seeing this … They understand: ‘… there is nothing further for this place.’”

“Mendicants, sights are not-self. The cause and reason that gives rise to sights is also not-self. Since sights are produced by what is not-self, how could they be self? Sounds … Smells … Tastes … Touches … Ideas are not-self. The cause and reason that gives rise to ideas is also not-self. Since ideas are produced by what is not-self, how could they be self? Seeing this … Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

“Mendicants, I will teach you old deeds, new deeds, the cessation of deeds, and the practice that leads to the cessation of deeds. Listen and apply your mind well, I will speak. … And what is old deeds? The eye is old deeds. It should be seen as produced by choices and intentions, as something to be felt. The ear … nose … tongue … body … mind is old deeds. It should be seen as produced by choices and intentions, as something to be felt. This is called old deeds. And what is new deeds? The deeds you currently perform by way of body, speech, and mind. These are called new deeds. And what is the cessation of deeds? When you experience freedom due to the cessation of deeds by body, speech, and mind. This is called the cessation of deeds. And what’s the practice that leads to the cessation of deeds? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the practice that leads to the cessation of deeds. So, mendicants, I’ve taught you old deeds, new deeds, the cessation of deeds, and the practice that leads to the cessation of deeds. Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later! This is my instruction to you.”

“Mendicants, I will teach you a practice that’s conducive to extinguishment. Listen … And what is that practice that’s conducive to extinguishment? It’s when a mendicant sees that the eye, sights, eye consciousness, and eye contact are impermanent. And they see that the painful, pleasant, or neutral feeling that arises dependent on eye contact is also impermanent. They see that the ear … nose … tongue … body … mind, ideas, mind-consciousness, and mind contact are impermanent. And they see that the painful, pleasant, or neutral feeling that arises dependent on mind contact is also impermanent. This is that practice that’s conducive to extinguishment.”

“Mendicants, I will teach you a practice that’s conducive to extinguishment. Listen … And what is that practice that’s conducive to extinguishment? It’s when a mendicant sees that the eye, sights, eye consciousness, and eye contact are suffering. And they see that the painful, pleasant, or neutral feeling that arises dependent on eye contact is also suffering. They see that the ear … nose … tongue … body … mind, ideas, mind-consciousness, and mind contact are suffering. And they see that the painful, pleasant, or neutral feeling that arises dependent on mind contact is also suffering. This is that practice that’s conducive to extinguishment.”

“Mendicants, I will teach you a practice that’s conducive to extinguishment. Listen … And what is that practice that’s conducive to extinguishment? It’s when a mendicant sees that the eye, sights, eye consciousness, and eye contact are not-self. And they see that the painful, pleasant, or neutral feeling that arises dependent on eye contact is also not-self. They see that the ear … nose … tongue … body … mind, ideas, mind-consciousness, and mind contact are not-self. And they see that the painful, pleasant, or neutral feeling that arises dependent on mind contact is also not-self. This is that practice that’s conducive to extinguishment.”

“Mendicants, I will teach you a practice that’s conducive to extinguishment. Listen … And what is that practice that’s conducive to extinguishment? What do you think, mendicants? Is the eye permanent or impermanent?”

“Impermanent, sir.”

“But if it’s impermanent, is it suffering or happiness?”

“Suffering, sir.”

“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

“No, sir.”

“Are sights …

eye consciousness … eye contact … The pleasant, painful, or neutral feeling that arises dependent on mind contact: is that permanent or impermanent?”

“Impermanent, sir.”

“But if it’s impermanent, is it suffering or happiness?”

“Suffering, sir.”

“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

“No, sir.”

“Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises dependent on eye contact. They grow disillusioned with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises dependent on mind contact. Being disillusioned, desire fades away. When desire fades away they’re freed. … They understand: ‘… there is nothing further for this place.’ This is that practice that’s conducive to extinguishment.”

“Mendicants, this spiritual life is lived without a resident pupil and without a teaching master. A mendicant who lives with a resident pupil and a teaching master lives in suffering and discomfort. A mendicant who lives without a resident pupil and a teaching master lives in happiness and comfort. And how does a mendicant who lives with a resident pupil and a teaching master live in suffering and discomfort? When a mendicant sees a sight with their eyes, bad, unskillful phenomena arise: memories and thoughts that tighten the fetters. Those qualities reside within. Since they have bad unskillful qualities residing within, they’re said to have a resident pupil. Those qualities master them. Since they’re mastered by bad unskillful qualities, they’re said to have a teaching master.

Furthermore, when a mendicant hears … smells … tastes … touches …

knows an idea with their mind, bad, unskillful phenomena arise: memories and thoughts that tighten the fetters. Those qualities reside within. Since they have bad unskillful qualities residing within, they’re said to have a resident pupil. Those qualities master them. Since they’re mastered by bad unskillful qualities, they’re said to have a teaching master. That’s how a mendicant who lives with a resident pupil and a teaching master lives in suffering and discomfort.

And how does a mendicant who lives without a resident pupil and a teaching master live in happiness and comfort? When a mendicant sees a sight with their eyes, bad, unskillful phenomena don’t arise: memories and thoughts that tighten the fetters. Those qualities don’t reside within. Since they don’t have bad unskillful qualities residing within, they’re said to not have a resident pupil. Those qualities don’t master them. Since they’re not mastered by bad unskillful qualities, they’re said to not have a teaching master.

Furthermore, when a mendicant hears … smells … tastes … touches …

knows an idea with their mind, bad, unskillful phenomena don’t arise: memories and thoughts that tighten the fetters. Those qualities don’t reside within. Since they don’t have bad unskillful qualities residing within, they’re said to not have a resident pupil. Those qualities don’t master them. Since they’re not mastered by bad unskillful qualities, they’re said to not have a teaching master. That’s how a mendicant who lives without a resident pupil and a teaching master lives in happiness and comfort. This spiritual life is lived without a resident pupil and without a teaching master. A mendicant who lives with a resident pupil and a teaching master lives in suffering and discomfort. A mendicant who lives without a resident pupil and a teaching master lives in happiness and comfort.”

“Mendicants, if wanderers who follow another religion were to ask you: ‘Reverends, what’s the goal of leading the spiritual life under the ascetic Gotama?’ You should answer them: ‘The goal of leading the spiritual life under the Buddha is to completely understand suffering.’ If wanderers of other religions were to ask you: ‘Reverends, what is that suffering?’ You should answer them:

‘The eye is suffering. The goal of leading the spiritual life under the Buddha is to completely understand this. Sights … Eye consciousness … Eye contact … The pleasant, painful, or neutral feeling that arises dependent on eye contact is also suffering. The goal of leading the spiritual life under the Buddha is to completely understand this. The ear … nose … tongue … body … mind … The pleasant, painful, or neutral feeling that arises dependent on mind contact is also suffering. The goal of leading the spiritual life under the Buddha is to completely understand this. This is that suffering. The goal of leading the spiritual life under the Buddha is to completely understand this.’ When questioned by wanderers of other religions, that’s how you should answer them.”

“Mendicants, is there a method—apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation—that a mendicant can rely on to declare their enlightenment? That is: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’” “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.” “Well then, mendicants, listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this: “There is a method—apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation—that a mendicant can rely on to declare their enlightenment. That is: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’

And what is that method? Take a mendicant who sees a sight with their eyes. When they have greed, hate, and delusion in them, they understand ‘I have greed, hate, and delusion in me.’ When they don’t have greed, hate, and delusion in them, they understand ‘I don’t have greed, hate, and delusion in me.’ Since this is so, are these things understood by faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation?” “No, sir.” “Aren’t they understood by seeing them with wisdom?” “Yes, sir.” “This is a method—apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation—that a mendicant can rely on to declare their enlightenment. That is: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’

Furthermore, a mendicant hears a sound … smells an odor … tastes a flavor … encounters a touch …

knows an idea with their mind. When they have greed, hate, and delusion in them, they understand ‘I have greed, hate, and delusion in me.’ When they don’t have greed, hate, and delusion in them, they understand ‘I don’t have greed, hate, and delusion in me.’ Since this is so, are these things understood by faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation?” “No, sir.” “Aren’t they understood by seeing them with wisdom?” “Yes, sir.” “This too is a method—apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation—that a mendicant can rely on to declare their enlightenment. That is: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’”

Then a mendicant went up to the Buddha … and asked him, “Sir, they speak of someone who is ‘accomplished in the faculties’. How is someone accomplished in the faculties defined?”

“Mendicant, if someone meditates observing rise and fall in the eye faculty, they grow disillusioned with the eye faculty. If they meditate observing rise and fall in the ear faculty … nose faculty … tongue faculty … body faculty … mind faculty, they grow disillusioned with the mind faculty. Being disillusioned, desire fades away. … When they’re freed, they know they’re freed. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’ This is how someone who is accomplished in the faculties is defined.”

Then a mendicant went up to the Buddha … and asked him, “Sir, they speak of a ‘Dhamma speaker’. How is a Dhamma speaker defined?”

“If a mendicant teaches Dhamma for disillusionment, dispassion, and cessation regarding the eye, they’re qualified to be called ‘a mendicant who speaks on Dhamma’. If they practice for disillusionment, dispassion, and cessation regarding the eye, they’re qualified to be called ‘a mendicant who practices in line with the teaching’. If they’re freed by not grasping by disillusionment, dispassion, and cessation regarding the eye, they’re qualified to be called ‘a mendicant who has attained extinguishment in this very life’. If a mendicant teaches Dhamma for disillusionment with the ear … nose … tongue … body … mind, for its fading away and cessation, they’re qualified to be called ‘a mendicant who speaks on Dhamma’. If they practice for disillusionment, dispassion, and cessation regarding the mind, they’re qualified to be called ‘a mendicant who practices in line with the teaching’. If they’re freed by not grasping by disillusionment, dispassion, and cessation regarding the mind, they’re qualified to be called ‘a mendicant who has attained extinguishment in this very life’.”

“Mendicants, the eye really is impermanent. A mendicant sees that it is impermanent: that’s their right view. Seeing rightly, they grow disillusioned. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is said to be well freed. The ear … nose … tongue … body … mind really is impermanent. A mendicant sees that it is impermanent: that’s their right view. Seeing rightly, they grow disillusioned. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is said to be well freed.”

“Mendicants, sights really are impermanent. A mendicant sees that they are impermanent: that’s their right view. Seeing rightly, they grow disillusioned. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is said to be well freed. Sounds … Smells … Tastes … Touches … Ideas really are impermanent. A mendicant sees that they are impermanent: that’s their right view. Seeing rightly, they grow disillusioned. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is said to be well freed.”

“Mendicants, rationally apply the mind to the eye. Truly see the impermanence of the eye. When a mendicant does this, they grow disillusioned with the eye. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is said to be well freed. Rationally apply the mind to the ear … nose … tongue … body … mind. Truly see the impermanence of the mind. When a mendicant does this, they grow disillusioned with the mind. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is said to be well freed.”

“Mendicants, rationally apply the mind to sights. Truly see the impermanence of sights. When a mendicant does this, they grow disillusioned with sights. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is said to be well freed. Rationally apply the mind to sounds … smells … tastes … touches … ideas. Truly see the impermanence of ideas. When a mendicant does this, they grow disillusioned with ideas. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is said to be well freed.”

At one time the Buddha was staying near Rājagaha in Jīvaka’s Mango Grove. There the Buddha addressed the mendicants: “Mendicants, develop immersion. For a mendicant with immersion, things become truly clear. And what becomes truly clear? It becomes truly clear that the eye, sights, eye consciousness, and eye contact are impermanent. And it also becomes truly clear that the painful, pleasant, or neutral feeling that arises dependent on eye contact is impermanent. It becomes truly clear that the ear … nose … tongue … body … mind, ideas, mind consciousness, and mind contact are impermanent. And it also becomes truly clear that the painful, pleasant, or neutral feeling that arises dependent on mind contact is impermanent. Mendicants, develop immersion. For a mendicant with immersion, things become truly clear.”

At one time the Buddha was staying near Rājagaha in Jīvaka’s Mango Grove. There the Buddha addressed the mendicants: “Mendicants, meditate in retreat. For a mendicant who meditates in retreat, things become truly clear. And what becomes truly clear? It becomes truly clear that the eye, sights, eye consciousness, and eye contact are impermanent. And it also becomes truly clear that the painful, pleasant, or neutral feeling that arises dependent on eye contact is impermanent. … It becomes truly clear that the mind, ideas, mind consciousness, and mind contact are impermanent. And it also becomes truly clear that the painful, pleasant, or neutral feeling that arises dependent on mind contact is impermanent. Mendicants, meditate in retreat. For a mendicant who meditates in retreat, things become truly clear.”

Then Venerable Mahākoṭṭhita went up to the Buddha … and asked him, “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

“Koṭṭhita, you should give up desire for what is impermanent. And what is impermanent? The eye, sights, eye consciousness, and eye contact are impermanent: you should give up desire for them. The pleasant, painful, or neutral feeling that arises dependent on eye contact is also impermanent: you should give up desire for it. The ear … nose … tongue … body …. The mind, ideas, mind consciousness, and mind contact are impermanent: you should give up desire for them. The pleasant, painful, or neutral feeling that arises dependent on mind contact is also impermanent: you should give up desire for it. Koṭṭhita, you should give up desire for what is impermanent.”

Then Venerable Mahākoṭṭhita … said to the Buddha: “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.” “Koṭṭhita, you should give up desire for what is suffering. And what is suffering? The eye, sights, eye consciousness, and eye contact are suffering: you should give up desire for them. The pleasant, painful, or neutral feeling that arises dependent on eye contact is also suffering; you should give up desire for it. The ear … nose … tongue … body …. The mind, ideas, mind consciousness, and mind contact are suffering: you should give up desire for them. The pleasant, painful, or neutral feeling that arises dependent on mind contact is also suffering: you should give up desire for it. Koṭṭhita, you should give up desire for what is suffering.”

“Koṭṭhita, you should give up desire for what is not-self. And what is not-self? The eye, sights, eye consciousness, and eye contact are not-self: you should give up desire for them. The pleasant, painful, or neutral feeling that arises dependent on eye contact is also not-self: You should give up desire for it. The ear … nose … tongue … body … The mind, ideas, mind consciousness, and mind contact … The pleasant, painful, or neutral feeling that arises dependent on mind contact is also not-self: you should give up desire for it. Koṭṭhita, you should give up desire for what is not-self.”

Then a mendicant went up to the Buddha … and said to him: “Sir, how does one know and see so that wrong view is given up?”

“Mendicant, knowing and seeing the eye, sights, eye consciousness, and eye contact as impermanent, wrong view is given up. … And also knowing and seeing the pleasant, painful, or neutral feeling that arises dependent on mind contact as impermanent, wrong view is given up. This is how to know and see so that wrong view is given up.”

Then a mendicant went up to the Buddha … and said to him: “Sir, how does one know and see so that substantialist view is given up?” “Mendicant, knowing and seeing the eye, sights, eye consciousness, and eye contact as suffering, substantialist view is given up. … And also knowing and seeing the pleasant, painful, or neutral feeling that arises dependent on mind contact as suffering, substantialist view is given up. This is how to know and see so that substantialist view is given up.”

Then a mendicant went up to the Buddha … and said to him: “Sir, how does one know and see so that theory of self is given up?” “Mendicant, knowing and seeing the eye, sights, eye consciousness, and eye contact as not-self, theory of self is given up. … And also knowing and seeing the pleasant, painful, or neutral feeling that arises dependent on mind contact as not-self, theory of self is given up.”

“Mendicants, you should give up desire for what is impermanent. And what is impermanent? The eye, ear, nose, tongue, body, and mind are impermanent: you should give up desire for them. You should give up desire for what is impermanent.”

“Mendicants, you should give up greed for what is impermanent. And what is impermanent? The eye, ear, nose, tongue, body, and mind are impermanent …”

“Mendicants, you should give up desire and greed for what is impermanent. And what is impermanent? The eye, ear, nose, tongue, body, and mind are impermanent …”

“Mendicants, you should give up desire … greed … desire and greed for what is suffering. And what is suffering? The eye, ear, nose, tongue, body, and mind are suffering …”

“Mendicants, you should give up desire … greed … desire and greed for what is not-self. And what is not-self? The eye, ear, nose, tongue, body, and mind are not-self …”

“Mendicants, you should give up desire … greed … desire and greed for what is impermanent. And what is impermanent? Sights, sounds, smells, tastes, touches, and ideas are impermanent …”

“Mendicants, you should give up desire … greed … desire and greed for what is suffering. And what is suffering? Sights, sounds, smells, tastes, touches, and ideas are suffering …”

“Mendicants, you should give up desire … greed … desire and greed for what is not-self. And what is not-self? Sights, sounds, smells, tastes, touches, and ideas are not-self …”

“Mendicants, in the past the eye, ear, nose, tongue, body, and mind were impermanent. Seeing this, a learned noble disciple grows disillusioned with the eye, ear, nose, tongue, body, and mind. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

“Mendicants, in the future the eye, ear, nose, tongue, body, and mind will be impermanent …”

“Mendicants, in the present the eye, ear, nose, tongue, body, and mind are impermanent …”

“Mendicants, in the past … future … present the eye, ear, nose, tongue, body, and mind are suffering …”

“Mendicants, in the past … future … present the eye, ear, nose, tongue, body, and mind are not-self …”

“Mendicants, in the past … future … present sights, sounds, smells, tastes, touches, and ideas are impermanent …”

“Mendicants, in the past … future … present sights, sounds, smells, tastes, touches, and ideas are suffering …”

“Mendicants, in the past … future … present sights, sounds, smells, tastes, touches, and ideas are not-self …”

“Mendicants, in the past the eye, ear, nose, tongue, body, and mind were impermanent. What’s impermanent is suffering. What’s suffering is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ …”

“Mendicants, in the future the eye, ear, nose, tongue, body, and mind will be impermanent. What’s impermanent is suffering. …”

“Mendicants, in the present the eye, ear, nose, tongue, body, and mind are impermanent. What’s impermanent is suffering. …”

“Mendicants, in the past … future … present the eye, ear, nose, tongue, body, and mind are suffering. What’s suffering is not-self …”

“Mendicants, in the past … future … present the eye, ear, nose, tongue, body, and mind are not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ …”

“Mendicants, in the past … future … present sights, sounds, smells, tastes, touches, and ideas are impermanent. What’s impermanent is suffering. …”

“Mendicants, in the past … future … present sights, sounds, smells, tastes, touches, and ideas are suffering. What’s suffering is not-self …”

“Mendicants, in the past … future … present sights, sounds, smells, tastes, touches, and ideas are not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ …”

“Mendicants, the eye, ear, nose, tongue, body, and mind are impermanent. Seeing this … They understand: ‘… there is nothing further for this place.’”

“Mendicants, the eye, ear, nose, tongue, body, and mind are suffering. Seeing this … They understand: ‘… there is nothing further for this place.’”

“Mendicants, the eye, ear, nose, tongue, body, and mind are not-self. Seeing this … They understand: ‘… there is nothing further for this place.’”

“Mendicants, sights, sounds, smells, tastes, touches, and ideas are impermanent. Seeing this … They understand: ‘… there is nothing further for this place.’”

“Mendicants, sights, sounds, smells, tastes, touches, and ideas are suffering. Seeing this … They understand: ‘… there is nothing further for this place.’”

“Mendicants, sights, sounds, smells, tastes, touches, and ideas are not-self. Seeing this … They understand: ‘… there is nothing further for this place.’”

“Mendicants, an unlearned ordinary person speaks of the ocean. But that’s not the ocean in the training of the Noble One. That’s just a large body of water, a large sea of water. For a person, the eye is an ocean, and its currents are made of sights.