sn35.32:27 “No, sir.”

sn35.32:28 “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 … They grow disillusioned with the mind, ideas, mind consciousness, and mind contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises dependent on mind contact. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. They understand: ‘Attachment to the world 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 the practice that’s conducive to uprooting all conceiving.”

4. Subject to Birth

Ten on Subject to Birth, Etc.

sn35.33:1 At Sāvatthī. “Mendicants, all is subject to birth. And what is the all that is subject to birth? The eye, sights, eye consciousness, and eye contact are subject to birth. And the pleasant, painful, or neutral feeling that arises dependent on eye contact is also subject to birth. The ear … nose … tongue … body … The mind, ideas, mind consciousness, and mind contact are subject to birth. And the pleasant, painful, or neutral feeling that arises dependent on mind contact is also subject to birth. Seeing this a learned noble disciple grows disillusioned … They understand: ‘… there is nothing further for this place.’”

sn35.34:1 “Mendicants, all is liable to grow old. …”

sn35.35:1 “Mendicants, all is liable to fall sick. …”

sn35.36:1 “Mendicants, all is liable to die. …”

sn35.37:1 “Mendicants, all is liable to sorrow. …”

sn35.38:1 “Mendicants, all is liable to corruption. …”

sn35.39:1 “Mendicants, all is liable to end. …”

sn35.40:1 “Mendicants, all is liable to fall. …”

sn35.41:1 “Mendicants, all is liable to originate. …”

sn35.42:1 “Mendicants, all is liable to cease. …”

5. All is Impermanent

Nine on Impermanence, Etc.

sn35.43:1 At Sāvatthī. “Mendicants, all is impermanent. And what is the all that is impermanent? The eye, sights, eye consciousness, and eye contact are impermanent. And the pleasant, painful, or neutral feeling that arises dependent on eye contact is also impermanent. The ear … nose … tongue … body … The mind, ideas, mind consciousness, and mind contact are impermanent. The painful, pleasant, or neutral feeling that arises dependent on mind contact is also impermanent. Seeing this, a learned noble disciple grows disillusioned … They understand: ‘Attachment to the world is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

sn35.44:1 “Mendicants, all is suffering. …”

sn35.45:1 “Mendicants, all is not-self. …”

sn35.46:1 “Mendicants, all is to be directly known. …”

sn35.47:1 “Mendicants, all is to be completely understood. …”

sn35.48:1 “Mendicants, all is to be given up. …”

sn35.49:1 “Mendicants, all is to be realized. …”

sn35.50:1 “Mendicants, all is to be directly known and completely understood. …”

sn35.51:1 “Mendicants, all is harried. …”

5. All is Impermanent

Contaminated

sn35.52:1 “Mendicants, all is contaminated. And what is the all that is contaminated? The eye, sights, eye consciousness, and eye contact are contaminated. And the pleasant, painful, or neutral feeling that arises dependent on eye contact is also contaminated. The ear … nose … tongue … body … The mind, ideas, mind consciousness, and mind contact are contaminated. And the pleasant, painful, or neutral feeling that arises dependent on mind contact is also contaminated. Seeing this, a learned noble disciple grows disillusioned … They understand: ‘Attachment to the world is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

6. Ignorance

Giving Up Ignorance

sn35.53:1 At Sāvatthī. Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, how does one know and see so as to give up ignorance and give rise to knowledge?”

sn35.53:2 “Mendicant, knowing and seeing the eye, sights, eye consciousness, and eye contact as impermanent, ignorance is given up and knowledge arises. And also knowing and seeing the pleasant, painful, or neutral feeling that arises dependent on eye contact as impermanent, ignorance is given up and knowledge arises. Knowing and seeing the ear … nose … tongue … body … Knowing and seeing the mind, ideas, mind consciousness, and mind contact as impermanent, ignorance is given up and knowledge arises. And also knowing and seeing the pleasant, painful, or neutral feeling that arises dependent on mind contact as impermanent, ignorance is given up and knowledge arises. That’s how to know and see so as to give up ignorance and give rise to knowledge.”

6. Ignorance

Giving Up Fetters

sn35.54:1 “Sir, how does one know and see so that the fetters are given up?” “Mendicant, knowing and seeing the eye as impermanent, the fetters are given up …”

6. Ignorance

Uprooting the Fetters

sn35.55:1 “Sir, how does one know and see so that the fetters are uprooted?” “Mendicant, knowing and seeing the eye as not-self, the fetters are uprooted …”

6. Ignorance

Giving Up Defilements

sn35.56:1 “Sir, how does one know and see so that the defilements are given up?” …

6. Ignorance

Uprooting Defilements

sn35.57:1 “Sir, how does one know and see so that the defilements are uprooted?” …

6. Ignorance

Giving Up Tendencies

sn35.58:1 “Sir, how does one know and see so that the underlying tendencies are given up?” …

6. Ignorance

Uprooting Tendencies

sn35.59:1 “Sir, how does one know and see so that the underlying tendencies are uprooted?” …

6. Ignorance

The Complete Understanding of All Grasping

sn35.60:1 “Mendicants, I will teach you the principle for the complete understanding of all grasping. Listen … And what is the principle for the complete understanding of all grasping? Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a requirement for feeling. Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, eye contact, and feeling. Being disillusioned, desire fades away. When desire fades away they’re freed. When they are liberated, they understand: ‘I have completely understood grasping.’ Ear consciousness arises dependent on the ear and sounds. … Nose consciousness arises dependent on the nose and smells. … Tongue consciousness arises dependent on the tongue and tastes. … Body consciousness arises dependent on the body and touches. … Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a requirement for feeling. Seeing this, a learned noble disciple grows disillusioned with the mind, ideas, mind consciousness, mind contact, and feeling. Being disillusioned, desire fades away. When desire fades away they’re freed. When they are liberated, they understand: ‘I have completely understood grasping.’ This is the principle for the complete understanding of all grasping.”

6. Ignorance

The Depletion of All Fuel for Grasping (1st)

sn35.61:1 “Mendicants, I will teach you the principle for depleting all fuel for grasping. Listen … And what is the principle for depleting all fuel for grasping? Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a requirement for feeling. Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, eye contact, and feeling. Being disillusioned, desire fades away. When desire fades away they’re freed. When they are liberated, they understand: ‘I have completely depleted fuel for grasping.’ Ear … nose … tongue … body … Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a requirement for feeling. Seeing this, a learned noble disciple grows disillusioned with the mind, ideas, mind consciousness, mind contact, and feeling. Being disillusioned, desire fades away. When desire fades away they’re freed. When they are liberated, they understand: ‘I have completely depleted fuel for grasping.’ This is the principle for depleting all fuel for grasping.”

6. Ignorance

The Depletion of All Fuel for Grasping (2nd)

sn35.62:1 “Mendicants, I will teach you the principle for depleting all fuel for grasping. Listen … And what is the principle for depleting all fuel for grasping?

sn35.62:2 What do you think, mendicants? Is the eye permanent or impermanent?”

sn35.62:3 “Impermanent, sir.”

sn35.62:4 “But if it’s impermanent, is it suffering or happiness?”

sn35.62:5 “Suffering, sir.”

sn35.62:6 “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’?”

sn35.62:7 “No, sir.”

sn35.62:8 “Sights … eye consciousness …

sn35.62:10 eye contact …

sn35.62:12 The pleasant, painful, or neutral feeling that arises dependent on eye contact: is that permanent or impermanent?”

sn35.62:13 “Impermanent, sir.” …

sn35.62:14 “Ear … nose … tongue … body … mind … ideas … mind consciousness … mind contact … The pleasant, painful, or neutral feeling that arises dependent on mind contact: is that permanent or impermanent?”

sn35.62:15 “Impermanent, sir.”

sn35.62:16 “But if it’s impermanent, is it suffering or happiness?”

sn35.62:17 “Suffering, sir.”

sn35.62:18 “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’?”

sn35.62:19 “No, sir.”

sn35.62:20 “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 … They grow disillusioned with the mind, ideas, mind consciousness, and mind contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises dependent on mind contact. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. They understand: ‘Attachment to the world 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 the principle for depleting all fuel for grasping.”

7. With Migajāla

With Migajāla (1st)

sn35.63:1 At Sāvatthī. Then Venerable Migajāla went up to the Buddha … and said to him: “Sir, they speak of one who lives alone. How is one who lives alone defined? And how is living with a partner defined?”

sn35.63:2 “Migajāla, there are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, this gives rise to relishing. When there’s relishing there’s lust. When there’s lust there is yoking. A mendicant who is fettered by relishing is said to live with a partner. There are sounds … smells … tastes … touches … There are ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, this gives rise to relishing. When there’s relishing there’s lust. When there’s lust there is yoking. A mendicant who is fettered by relishing is said to live with a partner. A mendicant who lives like this is said to live with a partner, even if they frequent remote lodgings in the wilderness and the forest that are quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat. Why is that? For craving is their partner, and they haven’t given it up. That’s why they’re said to live with a partner.

sn35.63:3 There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, relishing ceases. When there’s no relishing there’s no lust. When there’s no lust there’s no yoking. A mendicant who is not fettered by relishing is said to live alone. There are sounds … smells … tastes … touches … There are ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, relishing ceases. When there’s no relishing there’s no lust. When there’s no lust there’s no yoking. A mendicant who is not fettered by relishing is said to live alone. A mendicant who lives like this is said to live alone, even if they live within a village crowded by monks, nuns, laymen, and laywomen; by rulers and their chief ministers, and monastics of other religions and their disciples. Why is that? For craving is their partner, and they have given it up. That’s why they’re said to live alone.”

7. With Migajāla

With Migajāla (2nd)

sn35.64:1 Then Venerable Migajāla went up to the Buddha … and said to 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.”

sn35.64:2 “Migajāla, there are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keep clinging to them, this gives rise to relishing. Relishing is the origin of suffering, I say. There are sounds … smells … tastes … touches … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, this gives rise to relishing. Relishing is the origin of suffering, I say.

sn35.64:3 There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, relishing ceases. When relishing ceases, suffering ceases, I say. There are sounds … smells … tastes … touches … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, relishing ceases. When relishing ceases, suffering ceases, I say.”

sn35.64:4 And then Venerable Migajāla approved and agreed with what the Buddha said. He got up from his seat, bowed and respectfully circled the Buddha, keeping him on his right, before leaving. Then Migajāla, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. He understood: “Attachment to the world is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Migajāla became one of the perfected.

7. With Migajāla

Samiddhi’s Question About Satan

sn35.65:1 At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Then Venerable Samiddhi went up to the Buddha … and said to him: “Sir, they speak of this thing called ‘Satan’. How do we define Satan or what is known as Satan?”

sn35.65:2 “Samiddhi, where there is the eye, sights, eye consciousness, and things knowable by eye consciousness, there is Satan or what is known as Satan. Where there is the ear, sounds, ear consciousness, and things knowable by ear consciousness, there is Satan or what is known as Satan. Where there is the nose, smells, nose consciousness, and things knowable by nose consciousness, there is Satan or what is known as Satan. Where there is the tongue, tastes, tongue consciousness, and things knowable by tongue consciousness, there is Satan or what is known as Satan. Where there is the body, touches, body consciousness, and things knowable by body consciousness, there is Satan or what is known as Satan. Where there is the mind, ideas, mind consciousness, and things knowable by mind consciousness, there is Satan or what is known as Satan.

sn35.65:3 Where there is no eye, no sights, no eye consciousness, and no things knowable by eye consciousness, there is no Satan or what is known as Satan. Where there is no ear … no nose … no tongue … no body … Where there is no mind, no ideas, no mind consciousness, and no things knowable by mind consciousness, there is no Satan or what is known as Satan.”

7. With Migajāla

Samiddhi’s Question About a Sentient Being

sn35.66:1 “Sir, they speak of this thing called a ‘sentient being’. How do we define a sentient being or what is known as a sentient being?” …

7. With Migajāla

Samiddhi’s Question About Suffering

sn35.67:1 “Sir, they speak of this thing called ‘suffering’. How do we define suffering or what is known as suffering?” …

7. With Migajāla

Samiddhi’s Question About the World

sn35.68:1 “Sir, they speak of this thing called ‘the world’. How do we define the world or what is known as the world?” “Samiddhi, where there is the eye, sights, eye consciousness, and things knowable by eye consciousness, there is the world or what is known as the world. Where there is the ear … nose … tongue … body … Where there is the mind, ideas, mind consciousness, and things knowable by mind consciousness, there is the world or what is known as the world.

sn35.68:2 Where there is no eye, no sights, no eye consciousness, and no things knowable by eye consciousness, there is no world or what is known as the world. Where there is no ear … nose … tongue … body … Where there is no mind, no ideas, no mind consciousness, and no things knowable by mind consciousness, there is no world or what is known as the world.”

7. With Migajāla

Upasena and the Viper

sn35.69:1 At one time the venerables Sāriputta and Upasena were staying near Rājagaha in the Cool Grove, under the Cobra’s Hood Grotto. Now at that time a viper fell on Upasena’s body. He addressed the mendicants, “Come, reverends, lift this body onto a cot and carry it outside before it’s scattered right here like a handful of hay.”

sn35.69:2 When he said this, Sāriputta said to him, “But we don’t see any impairment in your body or deterioration of your faculties. Yet you say: ‘Come, reverends, lift this body onto a cot and carry it outside before it’s scattered right here like a handful of hay.’” “Reverend Sāriputta, there may be an impairment in body or deterioration of faculties for someone who thinks: ‘I am the eye’ or ‘the eye is mine.’ Or ‘I am the ear … nose … tongue … body …’ Or ‘I am the mind’ or ‘the mind is mine.’ But I don’t think like that. So why would there be an impairment in my body or deterioration of my faculties?”

sn35.69:3 “That must be because Venerable Upasena has long ago totally eradicated I-making, mine-making, and the underlying tendency to conceit. That’s why it doesn’t occur to you: ‘I am the eye’ or ‘the eye is mine.’ Or ‘I am the ear … nose … tongue … body …’ Or ‘I am the mind’ or ‘the mind is mine.’” Then those mendicants lifted Upasena’s body onto a cot and carried it outside. And his body was scattered right there like a handful of hay.

7. With Migajāla

Upavāṇa on What is Apparent in the Present Life

sn35.70:1 Then Venerable Upavāṇa went up to the Buddha … and said to him: “Sir, they speak of ‘a teaching apparent in the present life’. In what way is the teaching apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”

sn35.70:2 “Upavāṇa, take a mendicant who sees a sight with their eyes. They experience both the sight and the desire for the sight. There is desire for sights in them, and they understand that. Since this is so, this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

sn35.70:3 Next, take a mendicant who hears … smells … tastes … touches …

sn35.70:4 Next, take a mendicant who knows an idea with their mind. They experience both the idea and the desire for the idea. There is desire for ideas in them, and they understand that. Since this is so, this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

sn35.70:5 Take a mendicant who sees a sight with their eyes. They experience the sight but no desire for the sight. There is no desire for sights in them, and they understand that. Since this is so, this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

sn35.70:6 Next, take a mendicant who hears … smells … tastes … touches …

sn35.70:7 Next, take a mendicant who knows an idea with their mind. They experience the idea but no desire for the idea. There is no desire for ideas in them, and they understand that. Since this is so, this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”

7. With Migajāla

Six Fields of Contact (1st)

sn35.71:1 “Mendicants, anyone who doesn’t truly understand the six fields of contact’s origin, disappearance, gratification, drawback, and escape has not completed the spiritual journey and is far from this teaching and training.”

sn35.71:2 When he said this, one of the mendicants said to the Buddha, “Here, sir, I’m discouraged. For I don’t truly understand the six fields of contact’s origin, disappearance, gratification, drawback, and escape.”

sn35.71:3 “What do you think, mendicant? Do you regard the eye like this: ‘This is mine, I am this, this is my self’?”

sn35.71:4 “No, sir.”

sn35.71:5 “Good, mendicant! And regarding the eye, you will truly see clearly with right wisdom that: ‘This is not mine, I am not this, this is not my self.’ Just this is the end of suffering. Do you regard the ear … nose … tongue … body …

sn35.71:7 Do you regard the mind like this: ‘This is mine, I am this, this is my self’?”

sn35.71:8 “No, sir.”

sn35.71:9 “Good, mendicant! And regarding the mind, you will truly see clearly with right wisdom that: ‘This is not mine, I am not this, this is not my self.’ Just this is the end of suffering.”

7. With Migajāla

Six Fields of Contact (2nd)

sn35.72:1 “Mendicants, anyone who doesn’t truly understand the six fields of contact’s origin, disappearance, gratification, drawback, and escape has not completed the spiritual journey and is far from this teaching and training.”

sn35.72:2 When he said this, one of the mendicants said to the Buddha, “Here, sir, I’m discouraged, really discouraged. For I don’t truly understand the six fields of contact’s origin, disappearance, gratification, drawback, and escape.”

sn35.72:3 “What do you think, mendicant? Do you regard the eye like this: ‘This is not mine, I am not this, this is not my self’?”

sn35.72:4 “Yes, sir.”

sn35.72:5 “Good, mendicant! And regarding the eye, you will truly see clearly with right wisdom that: ‘This is not mine, I am not this, this is not my self.’ In this way you will give up the first field of contact, so that you are no longer bound to worldly existence.

sn35.72:6 Do you regard the ear … nose … tongue … body …

sn35.72:9 Do you regard the mind like this: ‘This is not mine, I am not this, this is not my self’?”

sn35.72:10 “Yes, sir.”

sn35.72:11 “Good, mendicant! And regarding the mind, you will truly see clearly with right wisdom that: ‘This is not mine, I am not this, this is not my self.’ In this way you will give up the sixth field of contact, so that you are no longer bound to worldly existence.”

7. With Migajāla

Six Fields of Contact (3rd)

sn35.73:1 “Mendicants, anyone who doesn’t truly understand the six fields of contact’s origin, disappearance, gratification, drawback, and escape has not completed the spiritual journey and is far from this teaching and training.”

sn35.73:2 When he said this, one of the mendicants said to the Buddha, “Here, sir, I’m discouraged, really discouraged. For I don’t truly understand the six fields of contact’s origin, disappearance, gratification, drawback, and escape.”

sn35.73:3 “What do you think, mendicant? Is the eye permanent or impermanent?”

sn35.73:4 “Impermanent, sir.”

sn35.73:5 “But if it’s impermanent, is it suffering or happiness?”

sn35.73:6 “Suffering, sir.”

sn35.73:7 “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’?”

sn35.73:8 “No, sir.”

sn35.73:9 “Is the ear … nose … tongue … body … mind permanent or impermanent?”

sn35.73:10 “Impermanent, sir.”

sn35.73:11 “But if it’s impermanent, is it suffering or happiness?”

sn35.73:12 “Suffering, sir.”

sn35.73:13 “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’?”

sn35.73:14 “No, sir.”

sn35.73:15 “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: ‘Attachment to the world is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

8. Sick

Sick (1st)

sn35.74:1 At Sāvatthī. Then a mendicant went up to the Buddha, and said to him, “Sir, in such-and-such monastery there’s a mendicant who is junior and not well-known. He’s sick, suffering, gravely ill. Please go to him out of sympathy.”

sn35.74:2 When the Buddha heard that the mendicant was junior and ill, understanding that he was not well-known, he went to him. That mendicant saw the Buddha coming off in the distance and stirred in his cot. The Buddha said to that monk, “It’s all right, mendicant, don’t get up. There are some seats spread out, I will sit there.” He sat down on the seat spread out and said to the mendicant, “I hope you’re keeping well, mendicant, I hope you’re all right. I hope your pain is fading, not growing; that its fading is evident, not its growing.”

sn35.74:3 “Sir, I’m not keeping well, I’m not getting by. My pain is terrible and growing, not fading; its growing is evident, not its fading.”

sn35.74:4 “I hope you don’t have any remorse or regret?”

sn35.74:5 “Indeed, sir, I have no little remorse and regret.”

sn35.74:6 “I hope you have no reason to blame yourself when it comes to ethical conduct?”

sn35.74:7 “No sir, I have no reason to blame myself when it comes to ethical conduct.”

sn35.74:8 “In that case, mendicant, why do you have remorse and regret?”

sn35.74:9 “Because I understand that the Buddha has not taught the Dhamma merely for the sake of ethical purity.”

sn35.74:10 “If that is so, what then do you understand to be the purpose of teaching the Dhamma?”

sn35.74:11 “I understand that the Buddha has taught the Dhamma for the purpose of the fading away of greed.”

sn35.74:12 “Good, good, mendicant! It’s good that you understand that I’ve taught the Dhamma for the purpose of the fading away of greed. For that is indeed the purpose. What do you think, mendicant? Is the eye permanent or impermanent?”

sn35.74:13 “Impermanent, sir.” …

sn35.74:14 “Is the ear … nose … tongue … body … mind permanent or impermanent?”

sn35.74:15 “Impermanent, sir.”

sn35.74:16 “But if it’s impermanent, is it suffering or happiness?”

sn35.74:17 “Suffering, sir.”

sn35.74:18 “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’?”

sn35.74:19 “No, sir.”

sn35.74:20 “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: ‘Attachment to the world is ended … there is nothing further for this place.’”

sn35.74:21 That is what the Buddha said. Satisfied, that mendicant approved what the Buddha said. And while this discourse was being spoken, the stainless, immaculate vision of the Dhamma arose in that mendicant: “Everything that is liable to arise is liable to cease.”

8. Sick

Sick (2nd)

sn35.75:1 Then a mendicant went up to the Buddha … and asked him, “Sir, in such-and-such monastery there’s a mendicant who is junior and not well-known. He’s sick, suffering, gravely ill. Please go to him out of sympathy.”