sn35.120:4 And how does someone eat in moderation? It’s when a mendicant reflects rationally on the food that they eat: ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.’ That’s how someone eats in moderation.

sn35.120:5 And how is someone committed to wakefulness? It’s when a mendicant practices walking and sitting meditation by day, purifying their mind from obstacles. In the first watch of the night, they continue to practice walking and sitting meditation. In the middle watch, they lie down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. In the last watch, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles. That’s how someone is committed to wakefulness. So you should train like this: ‘We will guard the sense doors, eat in moderation, and be committed to wakefulness.’ That’s how you should train.”

12. The World and the Kinds of Sensual Stimulation

Advice to Rāhula

sn35.121:1 At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then as he was in private retreat this thought came to his mind, “The qualities that ripen in freedom have ripened in Rāhula. Why don’t I lead him further to the ending of defilements?” Then the Buddha robed up in the morning and, taking his bowl and robe, wandered for alms in Sāvatthī. After the meal, on his return from almsround, he addressed Venerable Rāhula, “Rāhula, get your sitting cloth. Let’s go to the Dark Forest for the day’s meditation.” “Yes, sir,” replied Rāhula. Taking his sitting cloth he followed behind the Buddha.

sn35.121:2 Now at that time many thousands of angels followed the Buddha, thinking, “Today the Buddha will lead Rāhula further to the ending of defilements!” Then the Buddha plunged deep into the Dark Forest and sat at the root of a tree on the seat spread out. Rāhula bowed to the Buddha and sat down to one side. The Buddha said to him:

sn35.121:3 “What do you think, Rāhula? Is the eye permanent or impermanent?”

sn35.121:4 “Impermanent, sir.”

sn35.121:5 “But if it’s impermanent, is it suffering or happiness?”

sn35.121:6 “Suffering, sir.”

sn35.121:7 “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’?”

sn35.121:8 “No, sir.”

sn35.121:9 “Are sights …

sn35.121:11 eye consciousness …

sn35.121:13 eye contact permanent or impermanent?”

sn35.121:14 “Impermanent, sir.” …

sn35.121:15 “Anything included in feeling, perception, choices, and consciousness that arises dependent on eye contact: is that permanent or impermanent?”

sn35.121:16 “Impermanent, sir.”

sn35.121:17 “But if it’s impermanent, is it suffering or happiness?”

sn35.121:18 “Suffering, sir.”

sn35.121:19 “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’?”

sn35.121:20 “No, sir.”

sn35.121:21 “Is the ear … nose … tongue … body …

sn35.121:33 mind permanent or impermanent?”

sn35.121:34 “Impermanent, sir.”

sn35.121:35 “But if it’s impermanent, is it suffering or happiness?”

sn35.121:36 “Suffering, sir.”

sn35.121:37 “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’?”

sn35.121:38 “No, sir.”

sn35.121:39 “Are ideas …

sn35.121:41 mind consciousness …

sn35.121:43 mind contact permanent or impermanent?”

sn35.121:44 “Impermanent, sir.” …

sn35.121:45 “Anything included in feeling, perception, choices, and consciousness that arises dependent on mind contact: is that permanent or impermanent?”

sn35.121:46 “Impermanent, sir.”

sn35.121:47 “But if it’s impermanent, is it suffering or happiness?”

sn35.121:48 “Suffering, sir.”

sn35.121:49 “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’?”

sn35.121:50 “No, sir.”

sn35.121:51 “Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with anything included in feeling, perception, choices, and consciousness that arises dependent on eye contact. They grow disillusioned with the ear … nose … tongue … body …

sn35.121:52 They grow disillusioned with the mind, ideas, mind consciousness, and mind contact. And they grow disillusioned with anything included in feeling, perception, choices, and consciousness 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.’”

sn35.121:53 That is what the Buddha said. Satisfied, Venerable Rāhula approved what the Buddha said. And while this discourse was being spoken, Rāhula’s mind was freed from defilements by not grasping. And the stainless, immaculate vision of the Dhamma arose in those thousands of angels: “Everything that is liable to arise is liable to cease.”

12. The World and the Kinds of Sensual Stimulation

Things That Tighten Fetters

sn35.122:1 “Mendicants, I will teach you the things that tighten the fetters, and the fetter. Listen … What are the things that tighten the fetters? And what is the fetter? There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are called the things that tighten the fetters. The desire and greed for them is the fetter. There are sounds … smells … tastes … touches … thoughts known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are called the things that tighten the fetters. The desire and greed for them is the fetter.”

12. The World and the Kinds of Sensual Stimulation

Things That Fuel Grasping

sn35.123:1 “Mendicants, I will teach you the things that fuel grasping, and the grasping. Listen … What are the things that fuel grasping? And what is the grasping? There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are called the things that fuel grasping. The desire and greed for them is the grasping. There are sounds … smells … tastes … touches … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are called the things that fuel grasping. The desire and greed for them is the grasping.”

13. Householders

At Vesālī

sn35.124:1 At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then the householder Ugga of Vesālī went up to the Buddha, sat down to one side, and said to him: “What is the cause, sir, what is the reason why some sentient beings are not fully extinguished in this very life? What is the cause, sir, what is the reason why some sentient beings are fully extinguished in this very life?”

sn35.124:2 “Householder, 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, their consciousness has that as support and fuel for grasping. A mendicant with fuel for grasping does not become extinguished. 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, their consciousness has that as support and fuel for grasping. A mendicant with fuel for grasping does not become extinguished. That’s the cause, that’s the reason why some sentient beings are not fully extinguished in this very life.

sn35.124:3 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, their consciousness doesn’t have that as support and fuel for grasping. A mendicant free of grasping becomes extinguished. 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, their consciousness doesn’t have that as support and fuel for grasping. A mendicant free of grasping becomes extinguished. That’s the cause, that’s the reason why some sentient beings are fully extinguished in this very life.”

13. Householders

In the Land of the Vajjis

sn35.125:1 At one time the Buddha was staying in the land of the Vajjis at Elephant Village. Then the householder Uggata of Elephant Village went up to the Buddha, sat down to one side, and said to him: “What is the cause, sir, what is the reason why some sentient beings are not fully extinguished in this very life? What is the cause, sir, what is the reason why some sentient beings are fully extinguished in this very life?” … (Tell in full as in the previous discourse.)

13. Householders

At Nāḷandā

sn35.126:1 At one time the Buddha was staying near Nāḷandā in Pāvārika’s Mango Grove. Then the householder Upāli went up to the Buddha … and asked him, “What is the cause, sir, what is the reason why some sentient beings are not fully extinguished in this very life? What is the cause, sir, what is the reason why some sentient beings are fully extinguished in this very life?” … (Tell in full as in SN 35.124.)

13. Householders

With Bhāradvāja

sn35.127:1 At one time Venerable Bhāradvāja the Alms-Gatherer was staying near Kosambī in Ghosita’s monastery. Then King Udena went up to Bhāradvāja the Alms-Gatherer and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and said to him: “Worthy Bhāradvāja, there are these young monks who are youthful, with pristine black hair, blessed with youth, in the prime of life; and they’ve never played around with sensual pleasures. What is the cause, what is the reason why they practice the full and pure spiritual life as long as they live, maintaining it for a long time?” “Great king, this has been stated by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha: ‘Please, monks, think of women your mother’s age as your mother. Think of women your sister’s age as your sister. And think of women your daughter’s age as your daughter.’ This is a cause, Great King, this is a reason why these young monks practice the full and pure spiritual life as long as they live, maintaining it for a long time.”

sn35.127:2 “But worthy Bhāradvāja, the mind is wanton. Sometimes thoughts of desire come up even for women your mother’s age, your sister’s age, or your daughter’s age. Is there another cause, another reason why these young monks live the full and pure spiritual life for their entire life?”

sn35.127:3 “Great king, this has been stated by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha: ‘Please, monks, examine your own body up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth. In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’ This is also a cause, Great King, this is a reason why these young monks live the full and pure spiritual life for their entire life, maintaining it for a long time.” “This is easy to do for those mendicants who have developed their physical endurance, ethics, mind, and wisdom. But it’s hard to do for those mendicants who have not developed their physical endurance, ethics, mind, and wisdom. Sometimes I plan to focus on something as ugly, but only its beauty comes to mind. Is there another cause, another reason why these young monks live the full and pure spiritual life for their entire life?”

sn35.127:4 “Great king, this has been stated by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha: ‘Please, monks, live with sense doors guarded. When you see a sight with your eyes, don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, practice restraint, protect the faculty of sight, and achieve its restraint. When you hear a sound with your ears … When you smell an odor with your nose … When you taste a flavor with your tongue … When you feel a touch with your body … When you know an idea with your mind, don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, practice restraint, protect the faculty of mind, and achieve its restraint.’ This is also a cause, Great King, this is a reason why these young monks practice the full and pure spiritual life as long as they live, maintaining it for a long time.”

sn35.127:5 “It’s incredible, worthy Bhāradvāja, it’s amazing! How well this was said by the Buddha! This is the real cause, this is the reason why these young monks practice the full and pure spiritual life as long as they live, maintaining it for a long time. For sometimes I too enter the harem with unprotected body, speech, mind, mindfulness, and sense faculties. At those times powerful thoughts of desire get the better of me. But sometimes I enter the harem with protected body, speech, mind, mindfulness, and sense faculties. At those times such thoughts of desire don’t get the better of me. Excellent, worthy Bhāradvāja! 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, the worthy Bhāradvāja 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 the worthy Bhāradvāja remember me as a lay follower who has gone for refuge for life.”

13. Householders

With Soṇa

sn35.128:1 At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Then the householder Soṇa went up to the Buddha, bowed, sat down to one side, and said to him: “What is the cause, sir, what is the reason why some sentient beings are not fully extinguished in this very life? What is the cause, sir, what is the reason why some sentient beings are fully extinguished in this very life?” … (Tell in full as in SN 35.118.)

13. Householders

With Ghosita

sn35.129:1 At one time Venerable Ānanda was staying near Kosambī in Ghosita’s monastery. Then the householder Ghosita went up to Venerable Ānanda, and said to him: “Honorable Ānanda, they speak of ‘the diversity of elements’. In what way did the Buddha speak of the diversity of elements?” “Householder, the eye element is found, as are agreeable sights, and eye consciousness. Pleasant feeling arises dependent on a contact to be experienced as pleasant. The eye element is found, as are disagreeable sights, and eye consciousness. Painful feeling arises dependent on a contact to be experienced as painful. The eye element is found, as are sights that are a basis for equanimity, and eye consciousness. Neutral feeling arises dependent on a contact to be experienced as neutral. The ear … nose … tongue … body … mind element is found, as are agreeable ideas, and mind consciousness. Pleasant feeling arises dependent on a contact to be experienced as pleasant. The mind element is found, as are disagreeable ideas, and mind consciousness. Painful feeling arises dependent on a contact to be experienced as painful. The mind element is found, as are ideas that are a basis for equanimity, and mind consciousness. Neutral feeling arises dependent on a contact to be experienced as neutral. This is how the Buddha spoke of the diversity of elements.”

13. Householders

With Hāliddikāni

sn35.130:1 At one time Venerable Mahākaccāna was staying in the land of the Avantis near Kuraraghara on Steep Mountain. Then the householder Hāliddikāni went up to Venerable Mahākaccāna … and asked him, “Sir, this was said by the Buddha: ‘Diversity of elements gives rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings.’ How does diversity of elements give rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings?” “Householder, it’s when a mendicant sees a sight with their eyes and understands it to be agreeable. There is eye consciousness; and pleasant feeling arises dependent on a contact to be experienced as pleasant. Then they see a sight and understand it to be disagreeable. There is eye consciousness; and painful feeling arises dependent on a contact to be experienced as painful. Then they see a sight and understand it to be a basis for equanimity. There is eye consciousness; and neutral feeling arises dependent on a contact to be experienced as neutral.

sn35.130:2 Furthermore, a mendicant hears a sound with their ears … smells an odor with their nose … tastes a flavor with their tongue … encounters a touch with their body … knows an idea with their mind and understands it to be agreeable. There is mind consciousness; and pleasant feeling arises dependent on a contact to be experienced as pleasant. Then they know an idea and understand it to be disagreeable. There is mind consciousness; and painful feeling arises dependent on a contact to be experienced as painful. Then they know an idea and understand it to be a basis for equanimity. Neutral feeling arises dependent on a contact to be experienced as neutral. That’s how diversity of elements gives rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings.”

13. Householders

Nakula’s Father

sn35.131:1 At one time the Buddha was staying in the land of the Bhaggas at Crocodile’s Bellow, in the deer park at Bhesakaḷā’s Wood. Then the householder Nakula’s father went up to the Buddha … and asked him, “What is the cause, sir, what is the reason why some sentient beings are not fully extinguished in this very life? What is the cause, sir, what is the reason why some sentient beings are fully extinguished in this very life?” “Householder, 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, their consciousness has that as support and fuel for grasping. A mendicant with fuel for grasping does not become extinguished. 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, their consciousness has that as support and fuel for grasping. A mendicant with fuel for grasping does not become extinguished. That’s the cause, that’s the reason why some sentient beings are not fully extinguished in this very life.

sn35.131:2 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, their consciousness doesn’t have that as support and fuel for grasping. A mendicant free of grasping becomes extinguished. 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, their consciousness doesn’t have that as support and fuel for grasping. A mendicant free of grasping becomes extinguished. That’s the cause, that’s the reason why some sentient beings are fully extinguished in this very life.”

13. Householders

With Lohicca

sn35.132:1 At one time Venerable Mahākaccāna was staying in the land of the Avantis in a wilderness hut near Makkarakaṭa. Then several students, pupils of the brahmin Lohicca, approached Mahākaccāna’s wilderness hut while collecting firewood. They walked and wandered all around the hut, making a colossal racket and all kinds of jeers: “These shavelings, fake ascetics, primitives, black spawn! They’re honored, respected, revered, venerated, and esteemed by so-called inheritors of Vedic culture.” Then Mahākaccāna left his dwelling and said to those young students, “Young students, stop being so noisy. I will speak to you on the teaching.” When this was said, the young students fell silent. Then Mahākaccāna recited these verses for them:

sn35.132:2 “For the brahmins of old, ethics were the highest; they remembered the ancient legends. Their sense doors were guarded, well protected, and they had mastered anger.

sn35.132:3 Those brahmins who remembered <j>the ancient legends enjoyed virtue and absorption.

sn35.132:4 But these have lost their way. <j>Saying, ‘We must pray’, they live out of balance, judging by clan. Mastered by anger, they take up many arms, indifferent to those with craving and without.

sn35.132:5 All is vain for someone <j>who doesn’t guard the sense doors, like the wealth a person finds in a dream. Fasting, sleeping on bare ground, bathing at daybreak, the three Vedas,

sn35.132:6 rough hides, dreadlocks, and mud, hymns, precepts and observances, <j>and fervent austerities, fawning, bent staffs, and sipping water. These emblems of the brahmins are only used to generate profits.

sn35.132:7 A mind that’s serene, clear and unclouded, kind to all creatures: that’s the path to attainment of the highest good!”

sn35.132:8 Then those young students, offended and upset, went to the brahmin Lohicca and said to him, “Please, master, you should know this. The ascetic Mahākaccāna condemns and rejects outright the hymns of the brahmins!” When they said this, Lohicca was offended and upset. Then he thought, “But it wouldn’t be appropriate for me to abuse or insult the ascetic Mahākaccāna solely because of what I’ve heard from these young students. Why don’t I go and ask him about it?”

sn35.132:9 Then the brahmin Lohicca together with those young students went to Venerable Mahākaccāna and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to him, “Master Kaccāna, did several young pupils of mine come by here collecting firewood?” “They did, brahmin.” “But did you have some discussion with them?” “I did.” “But what kind of discussion did you have with them?” “This is the discussion I had with these young students.” And he repeated the verses in full.

sn35.132:12 “Worthy Kaccāna spoke of someone who doesn’t guard the sense doors. How do you define someone who doesn’t guard the sense doors?” “Brahmin, take someone who sees a sight with their eyes. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart stunted. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know an idea with their mind, if it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart stunted. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder. That’s how someone doesn’t guard the sense doors.” “It’s incredible, worthy Kaccāna, it’s amazing! How accurately you’ve explained someone whose sense doors are unguarded!

sn35.132:13 You also spoke of someone who does guard the sense doors. How do you define someone who does guard the sense doors?” “Brahmin, take a mendicant who sees a sight with their eyes. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know an idea with their mind, if it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder. That’s how someone guards the sense doors.”

sn35.132:14 “It’s incredible, worthy Kaccāna, it’s amazing! How accurately you’ve explained someone whose sense doors are guarded! Excellent, worthy Kaccāna! 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, the worthy Kaccāna 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 the worthy Kaccāna remember me as a lay follower who has gone for refuge for life. Please come to my family just as you go to the families of the lay followers in Makkarakaṭa. The brahmin boys and girls there will bow to you, rise in your presence, and give you a seat and water. That will be for their lasting welfare and happiness.”

13. Householders

Verahaccāni

sn35.133:1 At one time Venerable Udāyī was staying near Kāmaṇḍā in the brahmin Todeyya’s mango grove. Then a boy who was a pupil of the brahmin lady of the Verahaccāni clan went up to Udāyī and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. Udāyī educated, encouraged, fired up, and inspired that young student with a Dhamma talk. Then that young student went to the brahmin lady of the Verahaccāni clan and said to her, “Please, madam, you should know this. The ascetic Udāyī teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.”

sn35.133:2 “Then, young student, invite him in my name for tomorrow’s meal.” “Yes, madam,” he replied. He went to Udāyī and said, “Would Worthy Udāyī please accept an offering of tomorrow’s meal from my tutor’s wife, the brahmin lady of the Verahaccāni clan?” Udāyī consented with silence. Then when the night had passed, Udāyī robed up in the morning and, taking his bowl and robe, went to the brahmin lady’s home, and sat down on the seat spread out. Then the brahmin lady served and satisfied Udāyī with her own hands with delicious fresh and cooked foods. When Udāyī had eaten and washed his hand and bowl, she put on a pair of slippers, sat on a high seat, covered her head, and said to him, “Ascetic, preach the Dhamma.” “There will be an occasion for that, sister,” he replied, then rose from his seat and left.