“Bhikkhus, the uninstructed ordinary person speaks of ‘ocean, ocean.’ Yet in the discipline of the Noble Ones, bhikkhus, that is not truly an ocean. That, bhikkhus, is merely a great mass of water, a vast expanse of water.
The eye, bhikkhus, is the ocean of a person; its |tide::current, surge [vega]| consists of |forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]|. Bhikkhus, one who withstands that tide consisting of forms is said to have crossed the ocean of the eye—full of waves, whirlpools, sharks, and monstrous threats. Having crossed over, gone beyond, the brahmin stands on firm ground.
The ear, bhikkhus, is the ocean of a person; its tide consists of |sounds::auditory objects such as various sounds, noises, melodic compositions, verbal expression, whether of praise, blame, honor, respect, disrespect [saddā]|. Bhikkhus, one who withstands that tide consisting of sounds is said to have crossed the ocean of the ear—full of waves, whirlpools, sharks, and monstrous threats. Having crossed over, gone beyond, the brahmin stands on firm ground.
The nose, bhikkhus, is the ocean of a person; its tide consists of |odors::smells, scents, fragrances, aromas, stench, perfumes, or natural fragrances such as of flowers, food, or earth [gandhā]|. Bhikkhus, one who withstands that tide consisting of odors is said to have crossed the ocean of the nose—full of waves, whirlpools, sharks, and monstrous threats. Having crossed over, gone beyond, the brahmin stands on firm ground.
The tongue, bhikkhus, is the ocean of a person; its tide consists of |tastes::flavors, tastes, sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes such as umami or astringency [rasā]|. Bhikkhus, one who withstands that tide consisting of tastes is said to have crossed the ocean of the tongue—full of waves, whirlpools, sharks, and monstrous threats. Having crossed over, gone beyond, the brahmin stands on firm ground.
The body, bhikkhus, is the ocean of a person; its tide consists of|tangibles::tangible objects such as physical surfaces, textures, fabrics, water, air, heat, cold, bodily pressure, or contact with living beings [phoṭṭhabbā]|. Bhikkhus, one who withstands that tide consisting of touch is said to have crossed the ocean of the body—full of waves, whirlpools, sharks, and monstrous threats. Having crossed over, gone beyond, the brahmin stands on firm ground.
The mind, bhikkhus, is the ocean of a person; its tide consists of |mental objects::thoughts, ideas, memories, emotions, intentions, perceptions, concepts, beliefs, mental images, or fabrications arising from past experiences and future projections [dhammā]|. Bhikkhus, one who withstands that tide consisting of mental objects is said to have crossed the ocean of the mind—full of waves, whirlpools, sharks, and monstrous threats. Having crossed over, gone beyond, the brahmin stands on firm ground.”
The Blessed One said this. Having spoken thus, the Well-Gone One further said this:
“Whoever has crossed this ocean so hard to cross,
full of waves, whirlpools, sharks, and monstrous threats;
One with perfect knowledge, who has fulfilled the |spiritual life::life of a contemplative, relating to people‘s thoughts and beliefs, rather than to their bodies and physical surroundings [brahmacariya]|,
gone to the world’s end, is called one |who has crossed over::who has reached the far shore, epithet of an Arahant [pāragata]|.”