Philosophy 438 Indian Buddhist Philosophy Buddhist Views of the ...

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42 CHAPTER 3. MIDDLE-LENGTH SAYINGS “One assumes about the tongue. . . . “One assumes about the body. . . . “One assumes about the intellect that ‘This is not me, this is not my self, this is not what I am.’ One assumes about ideas. . . . One assumes about consciousness at the intellect. . . . One assumes about contact at the intellect. . . . One assumes about feeling. . . . One assumes about craving that ‘This is not me, this is not my self, this is not what I am.’ “Dependent on the eye and forms there arises consciousness at the eye. The meeting of the three is contact. With contact as a requisite condition, there arises what is felt either as pleasure, pain, or neither pleasure nor pain. If, when touched by a feeling of pleasure, one relishes it, welcomes it, or remains fastened to it, then the underlying tendency to passion lies latent within one. If, when touched by a feeling of pain, one sorrows, grieves, and laments, beats one’s breast, becomes distraught, then the underlying tendency to resistance lies latent within one. If, when touched by a feeling of neither pleasure nor pain, one does not discern, as it actually is present, the origination, passing away, allure, drawback, or escape from that feeling, then the underlying tendency to ignorance lies latent within one. That a person—without abandoning the underlying tendency to passion with regard to a feeling of pleasure, without abolishing the underlying tendency to resistance with regard to a feeling of pain, without uprooting the underlying tendency to ignorance with regard to a feeling of neither pleasure nor pain, without abandoning ignorance and giving rise to clear knowing— would put an end to suffering and stress in the here and now: such a thing isn’t possible. “Dependent on the ear and sounds. . . . “Dependent on the nose and aromas. . . . “Dependent on the tongue and flavors. . . . “Dependent on the body and tactile sensations. . . . “Dependent on the intellect and ideas there arises consciousness at the intellect. The meeting of the three is contact. With contact as a requisite condition, there arises what is felt either as pleasure, pain, or neither pleasure nor pain. If, when touched by a feeling of pleasure, one relishes it, welcomes it, or remains fastened to it, then the underlying tendency to passion lies latent within one. If, when touched by a feeling of pain, one sorrows, grieves, and laments, beats one’s breast, becomes distraught, then the underlying tendency to resistance lies latent within one. If, when touched by a feeling of neither pleasure nor pain, one does not discern, as it actually is present, the origination, passing away, allure, drawback, or escape from that feeling, then the underlying tendency to ignorance lies latent within one. That a person—without abandoning the underlying tendency to passion with regard to a feeling of pleasure, without abolishing the underlying tendency to resistance with regard to a feeling of pain, without uprooting the underlying tendency to ignorance with regard to a feeling of neither pleasure nor pain, without abandoning ignorance and giving rise to clear knowing—would put an end to suffering and stress in the here and now:
3.4. THE SIX SEXTETS 43 such a thing isn’t possible. “Dependent on the eye and forms there arises consciousness at the eye. The meeting of the three is contact. With contact as a requisite condition, there arises what is felt either as pleasure, pain, or neither pleasure nor pain. If, when touched by a feeling of pleasure, one does not relish it, welcome it, or remain fastened to it, then the underlying tendency to passion does not lie latent within one. If, when touched by a feeling of pain, one does not sorrow, grieve, or lament, beat one’s breast or become distraught, then the underlying tendency to resistance does not lie latent within one. If, when touched by a feeling of neither pleasure nor pain, one discerns, as it actually is present, the origination, passing away, allure, drawback, and escape from that feeling, then the underlying tendency to ignorance does not lie latent within one. That a person—through abandoning the underlying tendency to passion with regard to a feeling of pleasure, through abolishing the underlying tendency to resistance with regard to a feeling of pain, through uprooting the underlying tendency to ignorance with regard to a feeling of neither pleasure nor pain, through abandoning ignorance and giving rise to clear knowing—would put an end to suffering and stress in the here and now: such a thing is possible. “Dependent on the ear and sounds. . . . “Dependent on the nose and aromas. . . . “Dependent on the tongue and flavors. . . . “Dependent on the body and tactile sensations. . . . “Dependent on the intellect and ideas there arises consciousness at the intellect. The meeting of the three is contact. With contact as a requisite condition, there arises what is felt either as pleasure, pain, or neither pleasure nor pain. If, when touched by a feeling of pleasure, one does not relish it, welcome it, or remain fastened to it, then the underlying tendency to passion does not lie latent within one. If, when touched by a feeling of pain, one does not sorrow, grieve, or lament, beat one’s breast or become distraught, then the underlying tendency to resistance does not lie latent within one. If, when touched by a feeling of neither pleasure nor pain, one discerns, as it actually is present, the origination, passing away, allure, drawback, and escape from that feeling, then the underlying tendency to ignorance does not lie latent within one. That a person—through abandoning the underlying tendency to passion with regard to a feeling of pleasure, through abolishing the underlying tendency to resistance with regard to a feeling of pain, through uprooting the underlying tendency to ignorance with regard to a feeling of neither pleasure nor pain, through abandoning ignorance and giving rise to clear knowing—would put an end to suffering and stress in the here and now: such a thing is possible. “Seeing thus, the instructed noble disciple grows disenchanted with the eye, disenchanted with forms, disenchanted with consciousness at the eye, disenchanted with contact at the eye, disenchanted with feeling, disenchanted with craving. “He grows disenchanted with the ear. . . .
Page 1: Philosophy 438 Indian Buddhist Phil
Page 4 and 5: ii CONTENTS III The Mind Like Fire
Page 6 and 7: 2 CONTENTS Weekly schedule of lectu
Page 8 and 9: 4 CONTENTS
Page 11 and 12: Chapter 1 Samyutta-nikāya The Conn
Page 13 and 14: 1.2. THE LEASH 9 1.2 Samyutta Nikā
Page 15 and 16: 1.4. A BEING 11 “A monk who has a
Page 17 and 18: 1.5. TO KOTTHITA 13 “No, my frien
Page 19 and 20: 1.6. ON SELF, NO SELF, AND NOT-SELF
Page 21 and 22: Chapter 2 Aṅguttara-nikāya The G
Page 23 and 24: 2.2. PENETRATIVE 19 body—agreeabl
Page 25 and 26: 2.2. PENETRATIVE 21 “Now when a n
Page 27 and 28: 2.3. TO GIRIMANANDA 23 pain?’ I t
Page 29 and 30: 2.3. TO GIRIMANANDA 25 fabrications
Page 31 and 32: Chapter 3 Majjhima-nikāya The Midd
Page 33 and 34: 3.1. ALL THE FERMENTATIONS 29 ferme
Page 35 and 36: 3.2. ON RIGHT SPEECH 31 fulness as
Page 37 and 38: 3.2. ON RIGHT SPEECH 33 this two-pr
Page 39 and 40: 3.3. TO VACCHAGOTTA ON FIRE 35 “I
Page 41 and 42: 3.3. TO VACCHAGOTTA ON FIRE 37 “
Page 43 and 44: 3.4. THE SIX SEXTETS 39 the tongue-
Page 45: 3.4. THE SIX SEXTETS 41 able. . . .
Page 49 and 50: Chapter 4 Dīgha Nikȳa The Long Di
Page 51 and 52: 4.1. THE GREAT CAUSES DISCOURSE 47
Page 63: Part II Practical writings by moder
Page 66 and 67: 62 CHAPTER 5. MEDITATING ON NO-SELF
Page 74 and 75: 70 CHAPTER 6. NO-SELF OR NOT-SELF?
Page 76 and 77: 72 CHAPTER 6. NO-SELF OR NOT-SELF?
Page 79 and 80: 75 The Mind Like Fire Unbound: An I
Page 81 and 82: Preface To study ancient texts is l
Page 83 and 84: Part One: The Abstract “Released.
Page 85 and 86: in particular. Once it no longer vi
Page 87 and 88: Part Two: The Essay Introduction
Page 89 and 90: 85 Ended the old, there is no new t
Page 91 and 92: 87 the subtle, the very-hard-to-see
Page 93 and 94: 89 him. In the version told in RV 1
Page 95 and 96: 91 does not blaze. Its brilliance g
Page 97 and 98:
93 Ud VIII.10 ‘But, Venerable Got
Page 99 and 100:
95 Sariputta: Do you regard the Tat
Page 101 and 102:
97 There is the case, Sandha, where
Page 103 and 104:
99 This is where the ordinary meani
Page 105 and 106:
101 friend’. Now, how is the mean
Page 107 and 108:
103 Here Ven. Udayin compares the n
Page 109 and 110:
105 On the level of ordinary sensor
Page 111 and 112:
107 ‘Just as a fire, Vaccha, burn
Page 113 and 114:
109 If a monk abandons passion for
Page 115 and 116:
111 S XXII.121 Thus passion and des
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113 endearing, fostering desire, en
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115 said to her husband, ‘These r
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117 If he does not relish them, wel
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119 husked rice,’ in the same way
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121 Views are the second mode of cl
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123 as a result of sensual pleasure
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125 so. I don’t think in that way
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127 The construings the Buddha reli
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129 M 118 The standard description
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131 ness in the fourth level of jha
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133 events and is one of the ways i
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135 Feeling is not yours. . . . Per
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137 the extent of the objects of de
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139 body as in the self, or the sel
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141 the ridges and hollows, the riv
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143 Then Vacchagotta the wanderer g
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145 is passing away, only stress is
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147 S LVI.11 Just as if there were
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149 —‘I know, I see, that’s j
Page 155 and 156:
151 producing knowledge—leads to
Page 157 and 158:
153 cerns that he is breathing out
Page 159 and 160:
155 Knowing and seeing the eye as i
Page 161 and 162:
157 A III.88 As the text makes clea
Page 163 and 164:
159 death. . . sorrow, lamentation,
Page 165 and 166:
161 While those who have cut off do
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163 With ignorance as condition, th
Page 169 and 170:
165 MahaKaccayana: ‘Concerning th
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167 it. Sensing a feeling of pain.
Page 173 and 174:
169 there were to come a powerful w
Page 175 and 176:
171 the innate burdensomeness of ev
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