Plain text of Linked Discourses 35 · 1. Impermanence (7)
sn35.133:3 For a second time that young student went to Venerable Udāyī … And for a second time that young student went to the brahmin lady of the Verahaccāni clan …
sn35.133:4 She said to him, “You keep praising the ascetic Udāyī like this. But when I asked him to preach the Dhamma he just said that there would be an occasion for that, and then he got up and left.” “Madam, that’s because you put on a pair of slippers, sat on a high seat, and covered your head before inviting him to teach. For the good sirs respect the teaching.” “Then, young student, invite him in my name for tomorrow’s meal.” “Yes, madam,” he replied. …
sn35.133:5 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 took off her slippers, sat on a low seat, uncovered her head, and said to him, “Sir, when what exists do the perfected ones assert that there is pleasure and pain? When what doesn’t exist do the perfected ones not declare that there is pleasure and pain?”
sn35.133:6 “Sister, when there’s an eye, the perfected ones assert that there is pleasure and pain. When there’s no eye, the perfected ones don’t declare that there is pleasure and pain. When there’s an ear … nose … tongue … body … mind, the perfected ones assert that there is pleasure and pain. When there’s no mind, the perfected ones don’t declare that there is pleasure and pain.”
sn35.133:7 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.”
14. At Devadaha
At Devadaha
sn35.134:1 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.”
14. At Devadaha
Opportunity
sn35.135:1 “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.”
14. At Devadaha
Liking Sights (1st)
sn35.136:1 “Mendicants, angels and humans like sights, they love them and enjoy them. But when sights perish, fade away, and cease, angels and humans live in suffering. Angels and humans like sounds … smells … tastes … touches … ideas, they love them and enjoy them. But when ideas perish, fade away, and cease, angels 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:
sn35.136:2 “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.
sn35.136:3 For all the world with its angels, this is what they deem happiness. And where they cease is deemed as suffering for them.
sn35.136:4 The noble ones have seen that happiness is the cessation of substantial reality. This insight by those who see contradicts the whole world.
sn35.136:5 What others say is happiness the noble ones say is suffering. What others say is suffering the noble ones know as happiness.
sn35.136:6 See, this teaching is hard to understand, it confuses the ignorant. There is darkness for the shrouded; blackness for those who don’t see.
sn35.136:7 But the good are open; like light for those who see. Though close, they do not understand, the seekers inexpert in the teaching.
sn35.136:8 They’re mired in desire for continued existence, flowing along the stream of worldly desire, mired in Satan’s dominion: this teaching isn’t easy for them to understand.
sn35.136:9 Who, apart from the noble ones, is qualified to understand this state? Having rightly understood this state, the undefiled are fully extinguished.”
14. At Devadaha
Liking Sights (2nd)
sn35.137:1 “Mendicants, angels and humans like sights, they love them and enjoy them. But when sights perish, fade away, and cease, angels 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. …”
14. At Devadaha
Not Yours (1st)
sn35.138:1 “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.”
14. At Devadaha
Not Yours (2nd)
sn35.139:1 “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.”
14. At Devadaha
Interior and Cause Are Impermanent
sn35.140:1 “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: ‘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.’”
14. At Devadaha
Interior and Cause Are Suffering
sn35.141:1 “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.’”
14. At Devadaha
Interior and Cause Are Not-Self
sn35.142:1 “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.’”
14. At Devadaha
Exterior and Cause Are Impermanent
sn35.143:1 “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.’”
14. At Devadaha
Exterior and Cause Are Suffering
sn35.144:1 “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.’”
14. At Devadaha
Exterior and Cause Are Not-Self
sn35.145:1 “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: ‘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.’”
15. The Old and the New
The Cessation of Deeds
sn35.146:1 “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.”
15. The Old and the New
The Impermanent as Conducive to Extinguishment
sn35.147:1 “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.”
15. The Old and the New
The Suffering as Conducive to Extinguishment
sn35.148:1 “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.”
15. The Old and the New
Not-Self as Conducive to Extinguishment
sn35.149:1 “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.”
15. The Old and the New
A Practice Conducive to Extinguishment
sn35.150:1 “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?”
sn35.150:2 “Impermanent, sir.”
sn35.150:3 “But if it’s impermanent, is it suffering or happiness?”
sn35.150:4 “Suffering, sir.”
sn35.150:5 “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’?”
sn35.150:6 “No, sir.”
sn35.150:7 “Are sights …
sn35.150:9 eye consciousness … eye contact … The pleasant, painful, or neutral feeling that arises dependent on mind contact: is that permanent or impermanent?”
sn35.150:10 “Impermanent, sir.”
sn35.150:11 “But if it’s impermanent, is it suffering or happiness?”
sn35.150:12 “Suffering, sir.”
sn35.150:13 “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’?”
sn35.150:14 “No, sir.”
sn35.150:15 “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. … They understand: ‘… there is nothing further for this place.’ This is that practice that’s conducive to extinguishment.”
15. The Old and the New
A Resident Pupil
sn35.151:1 “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.
sn35.151:2 Furthermore, when a mendicant hears … smells … tastes … touches …
sn35.151:3 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.
sn35.151:4 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.
sn35.151:5 Furthermore, when a mendicant hears … smells … tastes … touches …
sn35.151:6 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.”
15. The Old and the New
What’s the Goal of the Spiritual Life?
sn35.152:1 “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:
sn35.152:2 ‘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.”
15. The Old and the New
Is There a Method?
sn35.153:1 “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: “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.”’” “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: “Attachment to this world is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’
sn35.153:2 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: “Attachment to this world is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’
sn35.153:3 Furthermore, a mendicant hears a sound … smells an odor … tastes a flavor … encounters a touch …
sn35.153:4 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: “Attachment to this world is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’”
15. The Old and the New
Endowed With Faculties
sn35.154:1 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?”
sn35.154:2 “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: ‘Attachment to this 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 how someone who is accomplished in the faculties is defined.”
15. The Old and the New
A Dhamma Speaker
sn35.155:1 Then a mendicant went up to the Buddha … and asked him, “Sir, they speak of a ‘Dhamma speaker’. How is a Dhamma speaker defined?”
sn35.155:2 “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’.”
16. The End of Relishing
The Interior and the End of Relishing
sn35.156:1 “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.”