sn35.157:1 “Mendicants, sights really are impermanent. A mendicant sees that they are impermanent: that’s their right view. Seeing rightly, they grow disillusioned. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is said to be well freed. Sounds … Smells … Tastes … Touches … Ideas really are impermanent. A mendicant sees that they are impermanent: that’s their right view. Seeing rightly, they grow disillusioned. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is said to be well freed.”

16. The End of Relishing

Focus, the Interior, and the End of Relishing

sn35.158:1 “Mendicants, rationally apply the mind to the eye. Truly see the impermanence of the eye. When a mendicant does this, they grow disillusioned with the eye. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is said to be well freed. Rationally apply the mind to the ear … nose … tongue … body … mind. Truly see the impermanence of the mind. When a mendicant does this, they grow disillusioned with the mind. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is said to be well freed.”

16. The End of Relishing

Focus, the Exterior, and the End of Relishing

sn35.159:1 “Mendicants, rationally apply the mind to sights. Truly see the impermanence of sights. When a mendicant does this, they grow disillusioned with sights. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is said to be well freed. Rationally apply the mind to sounds … smells … tastes … touches … ideas. Truly see the impermanence of ideas. When a mendicant does this, they grow disillusioned with ideas. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is said to be well freed.”

16. The End of Relishing

On Immersion at Jīvaka’s Mango Grove

sn35.160:1 At one time the Buddha was staying near Rājagaha in Jīvaka’s Mango Grove. There the Buddha addressed the mendicants: “Mendicants, develop immersion. For a mendicant with immersion, things become truly clear. And what becomes truly clear? It becomes truly clear that the eye, sights, eye consciousness, and eye contact are impermanent. And it also becomes truly clear that the painful, pleasant, or neutral feeling that arises dependent on eye contact is impermanent. It becomes truly clear that the ear … nose … tongue … body … mind, ideas, mind consciousness, and mind contact are impermanent. And it also becomes truly clear that the painful, pleasant, or neutral feeling that arises dependent on mind contact is impermanent. Mendicants, develop immersion. For a mendicant with immersion, things become truly clear.”

16. The End of Relishing

On Retreat at Jīvaka’s Mango Grove

sn35.161:1 At one time the Buddha was staying near Rājagaha in Jīvaka’s Mango Grove. There the Buddha addressed the mendicants: “Mendicants, meditate in retreat. For a mendicant who meditates in retreat, things become truly clear. And what becomes truly clear? It becomes truly clear that the eye, sights, eye consciousness, and eye contact are impermanent. And it also becomes truly clear that the painful, pleasant, or neutral feeling that arises dependent on eye contact is impermanent. … It becomes truly clear that the mind, ideas, mind consciousness, and mind contact are impermanent. And it also becomes truly clear that the painful, pleasant, or neutral feeling that arises dependent on mind contact is impermanent. Mendicants, meditate in retreat. For a mendicant who meditates in retreat, things become truly clear.”

16. The End of Relishing

With Koṭṭhita on Impermanence

sn35.162:1 Then Venerable Mahākoṭṭhita went up to the Buddha … and asked him, “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

sn35.162:2 “Koṭṭhita, you should give up desire for what is impermanent. And what is impermanent? The eye, sights, eye consciousness, and eye contact are impermanent: you should give up desire for them. The pleasant, painful, or neutral feeling that arises dependent on eye contact is also impermanent: you should give up desire for it. The ear … nose … tongue … body …. The mind, ideas, mind consciousness, and mind contact are impermanent: you should give up desire for them. The pleasant, painful, or neutral feeling that arises dependent on mind contact is also impermanent: you should give up desire for it. Koṭṭhita, you should give up desire for what is impermanent.”

16. The End of Relishing

With Koṭṭhita on Suffering

sn35.163:1 Then Venerable Mahākoṭṭhita … said to the Buddha: “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.” “Koṭṭhita, you should give up desire for what is suffering. And what is suffering? The eye, sights, eye consciousness, and eye contact are suffering: you should give up desire for them. The pleasant, painful, or neutral feeling that arises dependent on eye contact is also suffering; you should give up desire for it. The ear … nose … tongue … body …. The mind, ideas, mind consciousness, and mind contact are suffering: you should give up desire for them. The pleasant, painful, or neutral feeling that arises dependent on mind contact is also suffering: you should give up desire for it. Koṭṭhita, you should give up desire for what is suffering.”

16. The End of Relishing

With Koṭṭhita on Not-Self

sn35.164:1 “Koṭṭhita, you should give up desire for what is not-self. And what is not-self? The eye, sights, eye consciousness, and eye contact are not-self: you should give up desire for them. The pleasant, painful, or neutral feeling that arises dependent on eye contact is also not-self: You should give up desire for it. The ear … nose … tongue … body … The mind, ideas, mind consciousness, and mind contact … The pleasant, painful, or neutral feeling that arises dependent on mind contact is also not-self: you should give up desire for it. Koṭṭhita, you should give up desire for what is not-self.”

16. The End of Relishing

Giving Up Wrong View

sn35.165:1 Then a mendicant went up to the Buddha … and said to him: “Sir, how does one know and see so that wrong view is given up?”

sn35.165:2 “Mendicant, knowing and seeing the eye, sights, eye consciousness, and eye contact as impermanent, wrong view is given up. … And also knowing and seeing the pleasant, painful, or neutral feeling that arises dependent on mind contact as impermanent, wrong view is given up. This is how to know and see so that wrong view is given up.”

16. The End of Relishing

Giving Up Substantialist View

sn35.166:1 Then a mendicant went up to the Buddha … and said to him: “Sir, how does one know and see so that substantialist view is given up?” “Mendicant, knowing and seeing the eye, sights, eye consciousness, and eye contact as suffering, substantialist view is given up. … And also knowing and seeing the pleasant, painful, or neutral feeling that arises dependent on mind contact as suffering, substantialist view is given up. This is how to know and see so that substantialist view is given up.”

16. The End of Relishing

Giving Up Theory of Self

sn35.167:1 Then a mendicant went up to the Buddha … and said to him: “Sir, how does one know and see so that theory of self is given up?” “Mendicant, knowing and seeing the eye, sights, eye consciousness, and eye contact as not-self, theory of self is given up. … And also knowing and seeing the pleasant, painful, or neutral feeling that arises dependent on mind contact as not-self, theory of self is given up.”

17. Sixty Abbreviated Texts

Desire for the Impermanent Interior

sn35.168:1 “Mendicants, you should give up desire for what is impermanent. And what is impermanent? The eye, ear, nose, tongue, body, and mind are impermanent: you should give up desire for them. You should give up desire for what is impermanent.”

17. Sixty Abbreviated Texts

Greed for the Impermanent Interior

sn35.169:1 “Mendicants, you should give up greed for what is impermanent. And what is impermanent? The eye, ear, nose, tongue, body, and mind are impermanent …”

17. Sixty Abbreviated Texts

Desire and Greed for the Impermanent Interior

sn35.170:1 “Mendicants, you should give up desire and greed for what is impermanent. And what is impermanent? The eye, ear, nose, tongue, body, and mind are impermanent …”

17. Sixty Abbreviated Texts

Desire, Etc. for the Suffering Interior

sn35.171-173:1 “Mendicants, you should give up desire … greed … desire and greed for what is suffering. And what is suffering? The eye, ear, nose, tongue, body, and mind are suffering …”

17. Sixty Abbreviated Texts

Desire, Etc. for the Not-Self Interior

sn35.174-176:1 “Mendicants, you should give up desire … greed … desire and greed for what is not-self. And what is not-self? The eye, ear, nose, tongue, body, and mind are not-self …”

17. Sixty Abbreviated Texts

Desire, Etc. for the Impermanent Exterior

sn35.177-179:1 “Mendicants, you should give up desire … greed … desire and greed for what is impermanent. And what is impermanent? Sights, sounds, smells, tastes, touches, and ideas are impermanent …”

17. Sixty Abbreviated Texts

Desire, Etc. for the Suffering Exterior

sn35.180-182:1 “Mendicants, you should give up desire … greed … desire and greed for what is suffering. And what is suffering? Sights, sounds, smells, tastes, touches, and ideas are suffering …”

17. Sixty Abbreviated Texts

Desire, Etc. for the Not-Self Exterior

sn35.183-185:1 “Mendicants, you should give up desire … greed … desire and greed for what is not-self. And what is not-self? Sights, sounds, smells, tastes, touches, and ideas are not-self …”

17. Sixty Abbreviated Texts

The Interior Was Impermanent in the Past

sn35.186:1 “Mendicants, in the past the eye, ear, nose, tongue, body, and mind were impermanent. Seeing this, a learned noble disciple grows disillusioned with the eye, ear, nose, tongue, body, and mind. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. They understand: ‘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.’”

17. Sixty Abbreviated Texts

The Interior Will Be Impermanent in the Future

sn35.187:1 “Mendicants, in the future the eye, ear, nose, tongue, body, and mind will be impermanent …”

17. Sixty Abbreviated Texts

The Interior is Impermanent in the Present

sn35.188:1 “Mendicants, in the present the eye, ear, nose, tongue, body, and mind are impermanent …”

17. Sixty Abbreviated Texts

The Interior as Suffering in the Three Times

sn35.189-191:1 “Mendicants, in the past … future … present the eye, ear, nose, tongue, body, and mind are suffering …”

17. Sixty Abbreviated Texts

The Interior as Not-Self in the Three Times

sn35.192-194:1 “Mendicants, in the past … future … present the eye, ear, nose, tongue, body, and mind are not-self …”

17. Sixty Abbreviated Texts

The Exterior as Impermanent in the Three Times

sn35.195-197:1 “Mendicants, in the past … future … present sights, sounds, smells, tastes, touches, and ideas are impermanent …”

17. Sixty Abbreviated Texts

The Exterior as Suffering in the Three Times

sn35.198-200:1 “Mendicants, in the past … future … present sights, sounds, smells, tastes, touches, and ideas are suffering …”

17. Sixty Abbreviated Texts

The Exterior as Not-Self in the Three Times

sn35.201-203:1 “Mendicants, in the past … future … present sights, sounds, smells, tastes, touches, and ideas are not-self …”

17. Sixty Abbreviated Texts

The Interior and What’s Impermanent in the Past

sn35.204:1 “Mendicants, in the past the eye, ear, nose, tongue, body, and mind were impermanent. What’s impermanent is suffering. What’s suffering is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ …”

17. Sixty Abbreviated Texts

The Interior and What’s Impermanent in the Future

sn35.205:1 “Mendicants, in the future the eye, ear, nose, tongue, body, and mind will be impermanent. What’s impermanent is suffering. …”

17. Sixty Abbreviated Texts

The Interior and What’s Impermanent in the Present

sn35.206:1 “Mendicants, in the present the eye, ear, nose, tongue, body, and mind are impermanent. What’s impermanent is suffering. …”

17. Sixty Abbreviated Texts

The Interior and What’s Suffering in the Three Times

sn35.207-209:1 “Mendicants, in the past … future … present the eye, ear, nose, tongue, body, and mind are suffering. What’s suffering is not-self …”

17. Sixty Abbreviated Texts

The Interior and What’s Not-Self in the Three Times

sn35.210-212:1 “Mendicants, in the past … future … present the eye, ear, nose, tongue, body, and mind are not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ …”

17. Sixty Abbreviated Texts

The Exterior and What’s Impermanent in the Three Times

sn35.213-215:1 “Mendicants, in the past … future … present sights, sounds, smells, tastes, touches, and ideas are impermanent. What’s impermanent is suffering. …”

17. Sixty Abbreviated Texts

The Exterior and What’s Suffering in the Three Times

sn35.216-218:1 “Mendicants, in the past … future … present sights, sounds, smells, tastes, touches, and ideas are suffering. What’s suffering is not-self …”

17. Sixty Abbreviated Texts

The Exterior and What’s Not-Self in the Three Times

sn35.219-221:1 “Mendicants, in the past … future … present sights, sounds, smells, tastes, touches, and ideas are not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ …”

17. Sixty Abbreviated Texts

The Interior as Impermanent

sn35.222:1 “Mendicants, the eye, ear, nose, tongue, body, and mind are impermanent. Seeing this … They understand: ‘… there is nothing further for this place.’”

17. Sixty Abbreviated Texts

The Interior as Suffering

sn35.223:1 “Mendicants, the eye, ear, nose, tongue, body, and mind are suffering. Seeing this … They understand: ‘… there is nothing further for this place.’”

17. Sixty Abbreviated Texts

The Interior as Not-Self

sn35.224:1 “Mendicants, the eye, ear, nose, tongue, body, and mind are not-self. Seeing this … They understand: ‘… there is nothing further for this place.’”

17. Sixty Abbreviated Texts

The Exterior as Impermanent

sn35.225:1 “Mendicants, sights, sounds, smells, tastes, touches, and ideas are impermanent. Seeing this … They understand: ‘… there is nothing further for this place.’”

17. Sixty Abbreviated Texts

The Exterior as Suffering

sn35.226:1 “Mendicants, sights, sounds, smells, tastes, touches, and ideas are suffering. Seeing this … They understand: ‘… there is nothing further for this place.’”

17. Sixty Abbreviated Texts

The Exterior as Not-Self

sn35.227:1 “Mendicants, sights, sounds, smells, tastes, touches, and ideas are not-self. Seeing this … They understand: ‘… there is nothing further for this place.’”

18. The Ocean

The Ocean (1st)

sn35.228:1 “Mendicants, an unlearned ordinary person speaks of the ocean. But that’s not the ocean in the training of the Noble One. That’s just a large body of water, a large sea of water. For a person, the eye is an ocean, and its currents are made of sights.

sn35.228:2 Someone who can prevail over those currents is said to have crossed over the ocean of the eye, with its waves and whirlpools, its saltwater crocodiles and monsters. Crossed over, gone to the far shore, the brahmin stands on solid ground. For a person, the ear … nose … tongue … body … mind is an ocean, and its currents are made of ideas. Someone who can prevail over those currents is said to have crossed over the ocean of the mind, with its waves and whirlpools, its saltwater crocodiles and monsters. Crossed over, gone to the far shore, the brahmin stands on solid ground.” That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

sn35.228:3 “A knowledge master who’s crossed <j>the ocean so hard to cross, with its saltwater crocodiles and monsters, <j>its waves, whirlpools, and dangers; they’ve completed the spiritual journey and gone to the end of the world, they’re called ‘one who has gone beyond’.”

18. The Ocean

The Ocean (2nd)

sn35.229:1 “Mendicants, an unlearned ordinary person speaks of the ocean. But that’s not the ocean in the training of the Noble One. That’s just a large body of water, a large sea of water. There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. This is called the ocean in the training of the Noble One. And it’s here that this world—with its angels, Satan, and created powers, this population with its ascetics and brahmins, angels and humans—is for the most part sunk. It’s become tangled like string, knotted like a ball of thread, and matted like rushes and reeds, and it doesn’t escape the places of loss, the bad places, the underworld, the downward path.

sn35.229:2 There are sounds … smells … tastes … touches … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. This is called the ocean in the training of the Noble One. And it’s here that this world—with its angels, Satan, and created powers, this population with its ascetics and brahmins, angels and humans—is for the most part sunk. It’s become tangled like string, knotted like a ball of thread, and matted like rushes and reeds, and it doesn’t escape the places of loss, the bad places, the underworld, the downward path.

sn35.229:3 Those in whom greed, hate, and ignorance have faded away; have crossed the ocean so hard to cross, with its saltwater crocodiles and monsters, <j>its waves and dangers.

sn35.229:4 They’ve slipped their chains, given up death, and have no attachments. They’ve given up suffering, <j>so they are secure in the life to come. They’ve disappeared, and cannot be measured; and they’ve confounded the King of Death, I say.”

18. The Ocean

The Simile of the Angler

sn35.230:1 “Mendicants, suppose an angler was to cast a baited hook into a deep lake. Seeing the bait, a fish would swallow it. And so the fish that swallowed the hook would meet with tragedy and disaster, and the angler can do what he wants with it.

sn35.230:2 In the same way, there are these six hooks in the world that mean tragedy and slaughter for living creatures. What six? 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, they’re called a mendicant who has swallowed Satan’s hook. They’ve met with tragedy and disaster, and the Wicked One can do with them what he wants. There are sounds … smells … tastes … touches …

sn35.230:3 ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, they’re called a mendicant who has swallowed Satan’s hook. They’ve met with tragedy and disaster, and the Wicked One can do with them what he wants.

sn35.230:4 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, they’re called a mendicant who hasn’t swallowed Satan’s hook. They’ve broken the hook, destroyed it. They haven’t met with tragedy and disaster, and the Wicked One cannot do with them what he wants.

sn35.230:5 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, they’re called a mendicant who hasn’t swallowed Satan’s hook. They’ve broken the hook, destroyed it. They haven’t met with tragedy and disaster, and the Wicked One cannot do with them what he wants.”

18. The Ocean

The Simile of the Latex-Producing Tree

sn35.231:1 “Mendicants, take any monk or nun who, when it comes to sights known by the eye, still has greed, hate, and delusion, and has not given them up. If even trivial sights come into their range of vision they overcome their mind, let alone those that are compelling. Why is that? Because they still have greed, hate, and delusion, and have not given them up.

sn35.231:2 When it comes to sounds … smells … tastes … touches …

sn35.231:3 ideas known by the mind, they still have greed, hate, and delusion, and have not given them up. If even trivial thoughts come into the range of the mind they overcome their mind, let alone those that are compelling. Why is that? Because they still have greed, hate, and delusion, and have not given them up.

sn35.231:4 Suppose there was a latex-producing tree—such as a peepal, a banyan, a wavy leaf fig, or a cluster fig—that’s a tender young sapling. If a man were to chop it here and there with a sharp axe, would latex come out?” “Yes, sir. Why is that? Because it still has latex.”

sn35.231:5 “In the same way, take any monk or nun who, when it comes to sights known by the eye, still has greed, hate, and delusion, and has not given them up. If even trivial sights come into their range of vision they overcome their mind, let alone those that are compelling. Why is that? Because they still have greed, hate, and delusion, and have not given them up.

sn35.231:6 When it comes to sounds … smells … tastes … touches …

sn35.231:7 ideas known by the mind, they still have greed, hate, and delusion, and have not given them up. If even trivial thoughts come into the range of the mind they overcome their mind, let alone those that are compelling. Why is that? Because they still have greed, hate, and delusion, and have not given them up.

sn35.231:8 Take any monk or nun who, when it comes to sights known by the eye, has no greed, hate, and delusion left, and has given them up. If even compelling sights come into their range of vision they don’t overcome their mind, let alone those that are trivial. Why is that? Because they have no greed, hate, and delusion left, and have given them up.

sn35.231:9 When it comes to sounds … smells … tastes … touches … ideas known by the mind, they have no greed, hate, and delusion left, and have given them up. If even compelling ideas come into the range of the mind they don’t overcome their mind, let alone those that are trivial. Why is that? Because they have no greed, hate, and delusion left, and have given them up. Suppose there was a latex-producing tree—such as a peepal, a banyan, a wavy leaf fig, or a cluster fig—that’s dried up, withered, and decrepit. If a man were to chop it here and there with a sharp axe, would latex come out?” “No, sir. Why is that? Because it has no latex left.”

sn35.231:10 “In the same way, take any monk or nun who, when it comes to sights known by the eye, has no greed, hate, and delusion left, and has given them up. If even compelling sights come into their range of vision they don’t overcome their mind, let alone those that are trivial. Why is that? Because they have no greed, hate, and delusion left, and have given them up.

sn35.231:11 When it comes to sounds … smells … tastes … touches …

sn35.231:12 ideas known by the mind, they have no greed, hate, and delusion left, and have given them up. If even compelling thoughts come into the range of the mind they don’t overcome their mind, let alone those that are trivial. Why is that? Because they have no greed, hate, and delusion left, and have given them up.”

18. The Ocean

With Koṭṭhita

sn35.232:1 At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Varanasi in the deer park at Isipatana. Then in the late afternoon, Venerable Mahākoṭṭhita came out of retreat, went to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:

sn35.232:2 “Reverend Sāriputta, which is it? Is the eye the fetter of sights, or are sights the fetter of the eye? Is the ear … nose … tongue … body … mind the fetter of ideas, or are ideas the fetter of the mind?”

sn35.232:3 “Reverend Koṭṭhita, the eye is not the fetter of sights, nor are sights the fetter of the eye. The fetter there is the desire and greed that arises from the pair of them. The ear … nose … tongue … body … mind is not the fetter of ideas, nor are ideas the fetter of the mind. The fetter there is the desire and greed that arises from the pair of them.

sn35.232:4 Suppose there was a black ox and a white ox yoked by a single harness or yoke. Would it be right to say that the black ox is the yoke of the white ox, or the white ox is the yoke of the black ox?” “No, reverend. The black ox is not the yoke of the white ox, nor is the white ox the yoke of the black ox. The yoke there is the single harness or yoke that they’re yoked by.”

sn35.232:5 “In the same way, the eye is not the fetter of sights, nor are sights the fetter of the eye. The fetter there is the desire and greed that arises from the pair of them. The ear … nose … tongue … body … mind is not the fetter of ideas, nor are ideas the fetter of the mind. The fetter there is the desire and greed that arises from the pair of them.

sn35.232:6 If the eye were the fetter of sights, or if sights were the fetter of the eye, this living of the spiritual life for the complete ending of suffering would not be found. However, since this is not the case, but the fetter there is the desire and greed that arises from the pair of them, this living of the spiritual life for the complete ending of suffering is found.

sn35.232:7 If the ear … nose … tongue … body …

sn35.232:8 mind were the fetter of ideas, or if ideas were the fetter of the mind, this living of the spiritual life for the complete ending of suffering would not be found. However, since this is not the case, but the fetter there is the desire and greed that arises from the pair of them, this living of the spiritual life for the complete ending of suffering is found.

sn35.232:9 This too is a way to understand how this is so.

sn35.232:10 The Buddha has an eye with which he sees a sight. But he has no desire and greed, for his mind is well freed. The Buddha has an ear … nose … tongue … The Buddha has a body with which he senses touch. But he has no desire and greed, for his mind is well freed. The Buddha has a mind with which he knows ideas. But he has no desire and greed, for his mind is well freed.

sn35.232:11 This too is a way to understand how the eye is not the fetter of sights, nor are sights the fetter of the eye. The fetter there is the desire and greed that arises from the pair of them. The ear … nose … tongue … body … mind is not the fetter of ideas, nor are ideas the fetter of the mind. The fetter there is the desire and greed that arises from the pair of them.”

18. The Ocean

With Kāmabhū

sn35.233:1 At one time the venerables Ānanda and Kāmabhū were staying near Kosambī in Ghosita’s monastery. Then in the late afternoon, Venerable Kāmabhū came out of retreat, went to Venerable Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:

sn35.233:2 “Reverend Ānanda, which is it? Is the eye the fetter of sights, or are sights the fetter of the eye? Is the ear … nose … tongue … body … mind the fetter of ideas, or are ideas the fetter of the mind?”

sn35.233:3 “Reverend Kāmabhū, the eye is not the fetter of sights, nor are sights the fetter of the eye. The fetter there is the desire and greed that arises from the pair of them. The ear … nose … tongue … body … mind is not the fetter of ideas, nor are ideas the fetter of the mind. The fetter there is the desire and greed that arises from the pair of them.

sn35.233:4 Suppose there was a black ox and a white ox yoked by a single harness or yoke. Would it be right to say that the black ox is the yoke of the white ox, or the white ox is the yoke of the black ox?” “No, reverend. The black ox is not the yoke of the white ox, nor is the white ox the yoke of the black ox. The yoke there is the single harness or yoke that they’re yoked by.” “In the same way, the eye is not the fetter of sights, nor are sights the fetter of the eye. The ear … nose … tongue … body … mind is not the fetter of ideas, nor are ideas the fetter of the mind. The fetter there is the desire and greed that arises from the pair of them.”

18. The Ocean

With Udāyī

sn35.234:1 At one time the venerables Ānanda and Udāyī were staying near Kosambī in Ghosita’s monastery. Then in the late afternoon, Venerable Udāyī came out of retreat, went to Venerable Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:

sn35.234:2 “Reverend Ānanda, the Buddha has explained, opened, and revealed in many ways how this body is not-self. Is it possible to explain consciousness in the same way? To teach, assert, establish, clarify, analyze, and reveal how consciousness is not-self?”

sn35.234:3 “It is possible, Reverend Udāyī.

sn35.234:4 Does eye consciousness arise dependent on the eye and sights?” “Yes, reverend.” “If the cause and reason that gives rise to eye consciousness were to totally and utterly cease without remainder, would eye consciousness still be found?” “No, reverend.” “In this way, too, it can be understood how consciousness is not-self.

sn35.234:5 Does ear … nose … tongue … body …

sn35.234:6 mind consciousness arise dependent on the mind and ideas?” “Yes, reverend.” “If the cause and reason that gives rise to mind consciousness were to totally and utterly cease without remainder, would mind consciousness still be found?” “No, reverend.” “In this way, too, it can be understood how consciousness is not-self.