sn35.75:2 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. Then 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.”

sn35.75:3 “Sir, I’m not keeping well, I’m not getting by. … I have no reason to blame myself when it comes to ethical conduct.”

sn35.75:4 “In that case, mendicant, why do you have remorse and regret?”

sn35.75:5 “Because I understand that the Buddha has not taught the Dhamma merely for the sake of ethical purity.”

sn35.75:6 “If that is so, what then do you understand to be the goal of teaching the Dhamma?”

sn35.75:7 “I understand that the Buddha has taught the Dhamma for the goal of complete extinguishment without grasping fuel.”

sn35.75:8 “Good, good, mendicant! It’s good that you understand that I’ve taught the Dhamma for the goal of complete extinguishment with no fuel for grasping. For that is indeed the goal.

sn35.75:9 What do you think, mendicant? Is the eye permanent or impermanent?”

sn35.75:10 “Impermanent, sir.” …

sn35.75:11 “Is the ear … nose … tongue … body … mind … mind consciousness … mind contact … The pleasant, painful, or neutral feeling that arises dependent on mind contact: is that permanent or impermanent?”

sn35.75:12 “Impermanent, sir.”

sn35.75:13 “But if it’s impermanent, is it suffering or happiness?”

sn35.75:14 “Suffering, sir.”

sn35.75:15 “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’?”

sn35.75:16 “No, sir.”

sn35.75:17 “Seeing this, a learned noble disciple grows disillusioned with the eye … ear … nose … tongue … body … mind … mind consciousness … mind contact … 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.’”

sn35.75:18 That is what the Buddha said. Satisfied, that mendicant approved what the Buddha said. And while this discourse was being spoken, the mind of that mendicant was freed from defilements by not grasping.

8. Sick

With Rādha on Impermanence

sn35.76:1 Then Venerable Rādha 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.” “Rādha, you should give up desire for what is impermanent. And what 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. You should give up desire for it. The ear … nose … tongue … body … The mind, ideas, mind consciousness, and mind contact are impermanent. And the pleasant, painful, or neutral feeling that arises dependent on mind contact is also impermanent. You should give up desire for it. You should give up desire for what is impermanent.”

8. Sick

With Rādha on Suffering

sn35.77:1 “Rādha, you should give up desire for what is suffering. …”

8. Sick

With Rādha on Not-Self

sn35.78:1 “Rādha, you should give up desire for what is not-self. …”

8. Sick

Giving Up Ignorance (1st)

sn35.79:1 Then a mendicant went up to the Buddha … and said to him: “Sir, is there one thing such that by giving it up a mendicant gives up ignorance and gives rise to knowledge?”

sn35.79:2 “There is, mendicant.”

sn35.79:3 “But what is that one thing?”

sn35.79:4 “Ignorance is one thing such that by giving it up a mendicant gives up ignorance and gives rise to knowledge.”

sn35.79:5 “But how does a mendicant know and see so as to give up ignorance and give rise to knowledge?”

sn35.79:6 “When a mendicant knows and sees 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 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 a mendicant knows and sees so as to give up ignorance and give rise to knowledge.”

8. Sick

Giving Up Ignorance (2nd)

sn35.80:1 Then a mendicant went up to the Buddha … and asked him, “Sir, is there one thing such that by giving it up a mendicant gives up ignorance and gives rise to knowledge?”

sn35.80:2 “There is, mendicant.”

sn35.80:3 “But what is that one thing?”

sn35.80:4 “Ignorance is one thing such that by giving it up a mendicant gives up ignorance and gives rise to knowledge.”

sn35.80:5 “But how does a mendicant know and see so as to give up ignorance and give rise to knowledge?”

sn35.80:6 “Take a mendicant who has heard: ‘Nothing is worth insisting on.’ When a mendicant has heard that nothing is worth insisting on, they directly know all things. Directly knowing all things, they completely understand all things. Completely understanding all things, they see all signs as other. They see the eye, sights, eye consciousness, and eye contact as other. And they also see the pleasant, painful, or neutral feeling that arises dependent on eye contact as other. … They see the mind, ideas, mind consciousness, and mind contact as other. And they also see the pleasant, painful, or neutral feeling that arises dependent on mind contact as other. That’s how a mendicant knows and sees so as to give up ignorance and give rise to knowledge.”

8. Sick

Several Mendicants

sn35.81:1 Then several mendicants went up to the Buddha … and asked him, “Sir, sometimes wanderers of other religions ask us: ‘Reverends, what’s the goal of leading the spiritual life under the ascetic Gotama?’ We answer them like this: ‘The goal of leading the spiritual life under the Buddha is to completely understand suffering.’ Answering this way, we trust that we repeat what the Buddha has said, and don’t misrepresent him with an untruth. We trust our explanation is in line with the teaching, and that there are no legitimate grounds for rebuttal or criticism.”

sn35.81:2 “Indeed, in answering this way you repeat what I’ve said, and don’t misrepresent me with an untruth. Your explanation is in line with the teaching, and there are no legitimate grounds for rebuttal or criticism. For the goal of leading the spiritual life under me is to completely understand suffering. If wanderers of other religions were to ask you: ‘Reverends, what is that suffering?’ You should answer them: ‘Reverends, 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. 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.”

8. Sick

A Question On the World

sn35.82:1 Then a mendicant went up to the Buddha … and said to him:

sn35.82:2 “Sir, they speak of this thing called ‘the world’. How is the world defined?” “It wears away, mendicant, that’s why it’s called ‘the world’. And what is wearing away? The eye is wearing away. Sights … eye consciousness … eye contact is wearing away. The painful, pleasant, or neutral feeling that arises dependent on eye contact is also wearing away. The ear … nose … tongue … body …. The mind … ideas … mind consciousness … mind contact is wearing away. The painful, pleasant, or neutral feeling that arises dependent on mind contact is also wearing away. It wears away, mendicant, that’s why it’s called ‘the world’.”

8. Sick

Phagguna’s Question

sn35.83:1 And then Venerable Phagguna went up to the Buddha … and said to him:

sn35.83:2 “Sir, suppose someone were to describe the Buddhas of the past who have become fully quenched, cut off proliferation, cut off the course, finished off the cycle, and passed beyond all suffering. Does the eye exist by which they could be described? Does the ear … nose … tongue … body exist …? Does the mind exist by which they could be described?”

sn35.83:3 “Phagguna, suppose someone were to describe the Buddhas of the past who have become fully quenched, cut off proliferation, cut off the course, finished off the cycle, and passed beyond all suffering. The eye does not exist by which they could be described. The ear … nose … tongue … body does not exist …. The mind does not exist by which they could be described.”

9. With Channa

Liable to Wear Out

sn35.84:1 At Sāvatthī. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

sn35.84:2 “Sir, they speak of this thing called ‘the world’. How is the world defined?” “Ānanda, that which is liable to wear out is called the world in the training of the Noble One. And what is liable to wear out? The eye is liable to wear out. Sights … eye consciousness … eye contact is liable to wear out. The painful, pleasant, or neutral feeling that arises dependent on eye contact is also liable to wear out. The ear … nose … tongue … body …. The mind … ideas … mind consciousness … mind contact is liable to wear out. The painful, pleasant, or neutral feeling that arises dependent on mind contact is also liable to wear out. That which is liable to wear out is called the world in the training of the Noble One.”

9. With Channa

The World is Empty

sn35.85:1 And then Venerable Ānanda … said to the Buddha: “Sir, they say that ‘the world is empty’. What does the saying ‘the world is empty’ refer to?” “Ānanda, they say that ‘the world is empty’ because it’s empty of self or what belongs to self. And what is empty of self or what belongs to self? The eye, sights, eye consciousness, and eye contact are empty of self or what belongs to self. … The pleasant, painful, or neutral feeling that arises dependent on mind contact is also empty of self or what belongs to self. They say that ‘the world is empty’ because it’s empty of self or what belongs to self.”

9. With Channa

A Teaching In Brief

sn35.86:1 Seated to one side, Venerable Ānanda 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.”

sn35.86:2 “What do you think, Ānanda? Is the eye permanent or impermanent?”

sn35.86:3 “Impermanent, sir.”

sn35.86:4 “But if it’s impermanent, is it suffering or happiness?”

sn35.86:5 “Suffering, sir.”

sn35.86:6 “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’?”

sn35.86:7 “No, sir.”

sn35.86:8 “Are sights …

sn35.86:10 eye consciousness … eye contact … The pleasant, painful, or neutral feeling that arises dependent on eye contact: is that permanent or impermanent?”

sn35.86:11 “Impermanent, sir.”

sn35.86:12 “But if it’s impermanent, is it suffering or happiness?”

sn35.86:13 “Suffering, sir.”

sn35.86:14 “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’?”

sn35.86:15 “No, sir.” …

sn35.86:16 “Is the ear … nose … tongue … body … mind …

sn35.86:18 The pleasant, painful, or neutral feeling that arises dependent on mind contact: is that permanent or impermanent?”

sn35.86:19 “Impermanent, sir.”

sn35.86:20 “But if it’s impermanent, is it suffering or happiness?”

sn35.86:21 “Suffering, sir.”

sn35.86:22 “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’?”

sn35.86:23 “No, sir.”

sn35.86:24 “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. 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.’”

9. With Channa

With Channa

sn35.87:1 At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Now at that time the venerables Sāriputta, Mahācunda, and Channa were staying on the Vulture’s Peak Mountain. Now at that time Venerable Channa was sick, suffering, gravely ill. Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Mahācunda and said to him, “Come, Reverend Cunda, let’s go to see Venerable Channa and ask about his illness.” “Yes, reverend,” replied Mahācunda.

sn35.87:2 And then Sāriputta and Mahācunda went to see Channa and sat down on the seats spread out. Sāriputta said to Channa: “I hope you’re keeping well, Reverend Channa, I hope you’re all right. I hope your pain is fading, not growing; that its fading is evident, not its growing.”

sn35.87:3 “Reverend Sāriputta, 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. The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point. The pain in my head is so severe, it feels like a strong man tightening a strong leather strap around my head. The winds slicing my belly are so severe, like a deft butcher or their apprentice were slicing open a cow’s belly with a sharp meat cleaver. The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals. 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. Reverend Sāriputta, I shall commit suicide. I don’t wish to live.”

sn35.87:4 “Please don’t commit suicide! Venerable Channa, keep going! We want you to keep going. If you don’t have any suitable food, we’ll find it for you. If you don’t have suitable medicine, we’ll find it for you. If you don’t have a capable carer, we’ll find one for you. Please don’t commit suicide! Venerable Channa, keep going! We want you to keep going.”

sn35.87:5 “Reverend Sāriputta, it’s not that I don’t have suitable food; I do have suitable food. It’s not that I don’t have suitable medicine; I do have suitable medicine. It’s not that I don’t have a capable carer; I do have a capable carer. Moreover, for a long time now I have served the Teacher with love, not without love. For it is proper for a disciple to serve the Teacher with love, not without love. You should remember this: ‘The mendicant Channa will commit suicide blamelessly.’”

sn35.87:6 “I’d like to ask Venerable Channa about a certain point, if you’d take the time to answer.” “Ask, Reverend Sāriputta. When I’ve heard it I’ll know.”

sn35.87:7 “Reverend Channa, do you regard the eye, eye consciousness, and things knowable by eye consciousness in this way: ‘This is mine, I am this, this is my self’? Do you regard the ear … nose … tongue … body … mind, mind consciousness, and things knowable by mind consciousness in this way: ‘This is mine, I am this, this is my self’?”

sn35.87:8 “Reverend Sāriputta, I regard the eye, eye consciousness, and things knowable by eye consciousness in this way: ‘This is not mine, I am not this, this is not my self.’ I regard the ear … nose … tongue … body … mind, mind consciousness, and things knowable by mind consciousness in this way: ‘This is not mine, I am not this, this is not my self’.”

sn35.87:9 “Reverend Channa, what have you seen, what have you directly known in these things that you regard them in this way: ‘This is not mine, I am not this, this is not my self’?”

sn35.87:10 “Reverend Sāriputta, after seeing cessation, after directly knowing cessation in these things I regard them in this way: ‘This is not mine, I am not this, this is not my self’.”

sn35.87:11 When he said this, Venerable Mahācunda said to Venerable Channa, “So, Reverend Channa, you should regularly apply your mind well to this instruction of the Buddha: ‘For the dependent there is quivering. For the independent there’s no quivering. When there’s no quivering, there is tranquility. When there is tranquility, there’s no inclination. When there’s no inclination, there’s no coming and going. When there’s no coming and going, there’s no passing away. When there’s no passing away, there’s no this life or the next or between the two. Just this is the end of suffering.’”

sn35.87:12 And when the venerables Sāriputta and Mahācunda had given Venerable Channa this advice they rose from their seats and left. Not long after those venerables had left, Venerable Channa committed suicide.

sn35.87:13 Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, Venerable Channa has passed away. Where has he gone in his next life?” “Sāriputta, didn’t the mendicant Channa declare his blamelessness to you personally?” “Sir, there is a Vajjian village named Pubbajira. There Channa had families who were friendly, intimate, and hospitable.” “The mendicant Channa did indeed have such families. But, Sāriputta, this is not enough for me to call someone ‘blameworthy’. When someone lays down this body and clings to worldly existence, I call them ‘blameworthy’. But the mendicant Channa did no such thing. You should remember this: ‘The mendicant Channa committed suicide blamelessly.’”

9. With Channa

With Puṇṇa

sn35.88:1 And then Venerable Puṇṇa went up to the Buddha, bowed, sat down to one side, 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.”

sn35.88:2 “Puṇṇa, 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. Relishing is the origin of suffering, I say. 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. Relishing is the origin of suffering, I say.

sn35.88:3 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 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.

sn35.88:4 Puṇṇa, now that I’ve given you this brief advice, what country will you live in?” “Sir, there’s a country named Sunāparanta; I will live there.”

sn35.88:5 “The people of Sunāparanta are wild and rough, Puṇṇa. If they abuse and insult you, what will you think of them?”

sn35.88:6 “If they abuse and insult me, I will think: ‘These people of Sunāparanta are gracious, truly gracious, since they don’t hit me with their fists.’ That’s what I’ll think, Blessed One. That’s what I’ll think, Holy One.”

sn35.88:7 “But if they do hit you with their fists, what will you think of them then?”

sn35.88:8 “If they hit me with their fists, I’ll think: ‘These people of Sunāparanta are gracious, truly gracious, since they don’t throw stones at me.’ That’s what I’ll think, Blessed One. That’s what I’ll think, Holy One.”

sn35.88:9 “But if they do throw stones at you, what will you think of them then?”

sn35.88:10 “If they throw stones at me, I’ll think: ‘These people of Sunāparanta are gracious, truly gracious, since they don’t beat me with a club.’ That’s what I’ll think, Blessed One. That’s what I’ll think, Holy One.”

sn35.88:11 “But if they do beat you with a club, what will you think of them then?”

sn35.88:12 “If they beat me with a club, I’ll think: ‘These people of Sunāparanta are gracious, truly gracious, since they don’t stab me with a knife.’ That’s what I’ll think, Blessed One. That’s what I’ll think, Holy One.”

sn35.88:13 “But if they do stab you with a knife, what will you think of them then?”

sn35.88:14 “If they stab me with a knife, I’ll think: ‘These people of Sunāparanta are gracious, truly gracious, since they don’t take my life with a sharp knife.’ That’s what I’ll think, Blessed One. That’s what I’ll think, Holy One.”

sn35.88:15 “But if they do take your life with a sharp knife, what will you think of them then?”

sn35.88:16 “If they take my life with a sharp knife, I’ll think: ‘There are disciples of the Buddha who looked for a suicide weapon because they were horrified, repelled, and disgusted with the body and with life. And I have found this without looking!’ That’s what I’ll think, Blessed One. That’s what I’ll think, Holy One.”

sn35.88:17 “Good, good Puṇṇa! Having such self-control and peacefulness, you will be quite capable of living in Sunāparanta. Now, Puṇṇa, go at your convenience.”

sn35.88:18 And then Puṇṇa welcomed and agreed with the Buddha’s words. He got up from his seat, bowed and respectfully circled the Buddha, keeping him on his right. Then he set his lodgings in order and, taking his bowl and robe, set out for Sunāparanta. Traveling stage by stage, he arrived at Sunāparanta, and stayed there. Within that rainy season he confirmed around five hundred male and five hundred female lay followers. And within that same rainy season he realized the three knowledges. And within that same rainy season he became fully extinguished.

sn35.88:19 Then several mendicants went up to the Buddha … and asked him, “Sir, the gentleman named Puṇṇa, who was advised in brief by the Buddha, has passed away. Where has he gone in his next life?”

sn35.88:20 “Mendicants, Puṇṇa was astute. He practiced in line with the teaching, and did not trouble me about the teachings. Puṇṇa has become completely quenched.”

9. With Channa

With Bāhiya

sn35.89:1 Then Venerable Bāhiya went up to the Buddha, bowed, sat down to one side, 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.”

sn35.89:2 “What do you think, Bāhiya? Is the eye permanent or impermanent?”

sn35.89:3 “Impermanent, sir.”

sn35.89:4 “But if it’s impermanent, is it suffering or happiness?”

sn35.89:5 “Suffering, sir.”

sn35.89:6 “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’?”

sn35.89:7 “No, sir.”

sn35.89:8 “Are sights …

sn35.89:9 eye consciousness … eye contact … The pleasant, painful, or neutral feeling that arises dependent on mind contact: is that permanent or impermanent?”

sn35.89:10 “Impermanent, sir.”

sn35.89:11 “But if it’s impermanent, is it suffering or happiness?”

sn35.89:12 “Suffering, sir.”

sn35.89:13 “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’?”

sn35.89:14 “No, sir.”

sn35.89:15 “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. 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.’”

sn35.89:16 And then Venerable Bāhiya 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 Bāhiya, 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 Venerable Bāhiya became one of the perfected.

9. With Channa

Turbulence (1st)

sn35.90:1 “Mendicants, turbulence is a disease, a boil, a dart. That’s why the Realized One lives unperturbed, with dart drawn out. Now, a mendicant might wish: ‘May I live unperturbed, with dart drawn out.’ So let them not conceive anything to be the eye, let them not conceive it in the eye, let them not conceive it as the eye, let them not conceive that ‘the eye is mine.’ Let them not conceive sights … eye consciousness … eye contact … Let them not conceive anything to be the pleasant, painful, or neutral feeling that arises dependent on eye contact. Let them not conceive it in that, let them not conceive it as that, and let them not conceive that ‘that is mine.’

sn35.90:2 Let them not conceive anything to be the ear … nose … tongue …

sn35.90:3 body … mind … ideas … mind consciousness … mind contact … Let them not conceive anything to be the pleasant, painful, or neutral feeling that arises dependent on mind contact. Let them not conceive it in that, let them not conceive it as that, and let them not conceive that ‘that is mine.’ Let them not conceive anything to be all, let them not conceive it in all, let them not conceive it as all, let them not conceive that ‘all is mine’.

sn35.90:4 Not conceiving, they don’t grasp at anything in the world. Not grasping, they’re not anxious. Not being anxious, they personally become extinguished. 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.’”

9. With Channa

Turbulence (2nd)

sn35.91:1 “Mendicants, turbulence is a disease, a boil, a dart. That’s why the Realized One lives unperturbed, with dart drawn out. Now, a mendicant might wish: ‘May I live unperturbed, with dart drawn out.’ So let them not conceive anything to be the eye, let them not conceive it in the eye, let them not conceive it as the eye, let them not conceive that ‘the eye is mine.’ Let them not conceive sights … eye consciousness … eye contact … Let them not conceive anything to be the pleasant, painful, or neutral feeling that arises dependent on eye contact. Let them not conceive it in that, let them not conceive it as that, and let them not conceive that ‘that is mine.’ For whatever you conceive it to be, whatever you conceive it in, whatever you conceive it as, and whatever you conceive to be ‘mine’: that becomes something else. The world is attached to being, taking pleasure only in being, yet it becomes something else.