Ekaṁ samayaṁ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṁ viharanti isipatane migadāye. Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca:
At one time, the venerable |Sāriputta::foremost disciple of the Buddha in great wisdom [sāriputta]| and the venerable |Mahākoṭṭhita::Venerable Mahākoṭṭhita is regarded as the foremost disciple of the Buddha in analytical understanding [Mahākoṭṭhita]| were staying in the Deer Park at Isipatana near Varanasi. Then, when it was late afternoon, the venerable Mahākoṭṭhita emerged from seclusion and approached the venerable Sāriputta. Having drawn near, he exchanged polite greetings with the venerable Sāriputta. After this courteous and friendly exchange, he sat down to one side. Seated to one side, the venerable Mahākoṭṭhita said to the venerable Sāriputta:
“Kiṁ nu kho, āvuso sāriputta, cakkhu rūpānaṁ saṁyojanaṁ, rūpā cakkhussa saṁyojanaṁ, sotaṁ saddānaṁ saṁyojanaṁ, saddā sotassa saṁyojanaṁ, ghānaṁ gandhānaṁ saṁyojanaṁ, gandhā ghānassa saṁyojanaṁ, jivhā rasānaṁ saṁyojanaṁ, rasā jivhāya saṁyojanaṁ, kāyo phoṭṭhabbānaṁ saṁyojanaṁ, phoṭṭhabbā kāyassa saṁyojanaṁ, mano dhammānaṁ saṁyojanaṁ, dhammā manassa saṁyojanan”ti?
“How is it, friend Sāriputta, is the eye the fetter 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]| or are forms the fetter of the eye? Is the ear the fetter of |sounds::auditory experiences such as speech, music, praise, blame, ambient noise, verbal expression, or melodic tones—any sound that can stir emotion, craving for praise, aesthetic delight, or attachment to communication and identity [saddā]| or are sounds the fetter of the ear? Is the nose the fetter of |odors::smells and fragrances experienced through the nose, including perfumes, flowers, food aromas, earth after rain, incense, or even stench—any olfactory experience that may evoke craving, aversion, nostalgia, comfort, or sensual pleasure [gandhā]| or are odors the fetter of the nose? Is the tongue the fetter of |tastes::flavors experienced through the tongue such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes like umami or astringency—any gustatory experience that can become an object of craving, indulgence, comfort, or sensory delight [rasā]| or are tastes the fetter of the tongue? Is the body the fetter of |tangible objects::tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabba]| or are tangible objects the fetter of the body? Is the mind the fetter of |mental objects::thoughts, ideas, memories, emotions, intentions, perceptions, concepts, beliefs, mental images, or constructs—any mental phenomena that arises internally and can become an object of clinging, identity, projection, craving, or aversion [dhammā]| or are mental objects the fetter of the mind?”
“Na kho, āvuso koṭṭhika, cakkhu rūpānaṁ saṁyojanaṁ, na rūpā cakkhussa saṁyojanaṁ. Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ.
Na sotaṁ saddānaṁ saṁyojanaṁ, na saddā sotassa saṁyojanaṁ. Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ.
Na ghānaṁ gandhānaṁ saṁyojanaṁ, na gandhā ghānassa saṁyojanaṁ. Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ.
Na jivhā rasānaṁ saṁyojanaṁ, na rasā jivhāya saṁyojanaṁ. Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ.
Na kāyo phoṭṭhabbānaṁ saṁyojanaṁ, na phoṭṭhabbā kāyassa saṁyojanaṁ. Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ.
Na mano dhammānaṁ saṁyojanaṁ, na dhammā manassa saṁyojanaṁ. Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ.
“1) Not so, friend Koṭṭhika, the eye is not the fetter of forms, nor are forms the fetter of the eye. But rather, the |desire and attachment::desire-passion, sensual craving, intention of sensuality and lust [chandarāga]| that arises in dependence on both: that is the fetter there.
2.) The ear is not the fetter of sounds, nor are sounds the fetter of the ear. But rather, the desire and attachment that arises in dependence on both: that is the fetter there.
3.) The nose is not the fetter of odors, nor are odors the fetter of the nose. But rather, the desire and attachment that arises in dependence on both: that is the fetter there.
4.) The tongue is not the fetter of tastes, nor are tastes the fetter of the tongue. But rather, the desire and attachment that arises in dependence on both: that is the fetter there.
5.) The body is not the fetter of tangible objects, nor are tangible objects the fetter of the body. But rather, the desire and attachment that arises in dependence on both: that is the fetter there.
6.) The mind is not the fetter of mental objects, nor are mental objects the fetter of the mind. But rather, the desire and attachment that arises in dependence on both: that is the fetter there.
Seyyathāpi, āvuso, kāḷo ca balībaddo odāto ca balībaddo ekena dāmena vā yottena vā saṁyuttā assu. Yo nu kho evaṁ vadeyya: ‘kāḷo balībaddo odātassa balībaddassa saṁyojanaṁ, odāto balībaddo kāḷassa balībaddassa saṁyojanan’ti, sammā nu kho so vadamāno vadeyyā”ti?
Suppose, friend, a black ox and a white ox were joined together by a single tether or yoke. Would someone be speaking rightly if one were to say: ‘The black ox is the fetter for the white ox, the white ox is the fetter for the black ox’?”
“No hetaṁ, āvuso”.
“No, friend.”
“Na kho, āvuso, kāḷo balībaddo odātassa balībaddassa saṁyojanaṁ, na odāto balībaddo kāḷassa balībaddassa saṁyojanaṁ. Yena ca kho te ekena dāmena vā yottena vā saṁyuttā taṁ tattha saṁyojanaṁ.
“It is not the black ox that is the fetter for the white ox, nor the white ox that is the fetter for the black ox. But rather, the tether or yoke by which they are bound—that is the fetter there.
Evameva kho, āvuso, na cakkhu rūpānaṁ saṁyojanaṁ, na rūpā cakkhussa saṁyojanaṁ. Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ.
Na sotaṁ saddānaṁ saṁyojanaṁ, na saddā sotassa saṁyojanaṁ. Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ.
Na ghānaṁ gandhānaṁ saṁyojanaṁ, na gandhā ghānassa saṁyojanaṁ. Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ.
Na jivhā rasānaṁ saṁyojanaṁ, na rasā jivhāya saṁyojanaṁ. Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ.
Na kāyo phoṭṭhabbānaṁ saṁyojanaṁ, na phoṭṭhabbā kāyassa saṁyojanaṁ. Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ.
Na mano dhammānaṁ saṁyojanaṁ, na dhammā manassa saṁyojanaṁ. Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ.
1.) In the same way, friend, the eye is not the fetter of forms, nor are forms the fetter of the eye. But rather, the desire and attachment that arises in dependence on both: that is the fetter there.
2.) The ear is not the fetter of sounds, nor are sounds the fetter of the ear. But rather, the desire and attachment that arises in dependence on both: that is the fetter there.
3.) The nose is not the fetter of odors, nor are odors the fetter of the nose. But rather, the desire and attachment that arises in dependence on both: that is the fetter there.
4.) The tongue is not the fetter of tastes, nor are tastes the fetter of the tongue. But rather, the desire and attachment that arises in dependence on both: that is the fetter there.
5.) The body is not the fetter of tangible objects, nor are tangible objects the fetter of the body. But rather, the desire and attachment that arises in dependence on both: that is the fetter there.
6.) The mind is not the fetter of mental objects, nor are mental objects the fetter of the mind. But rather, the desire and attachment that arises in dependence on both: that is the fetter there.
Cakkhu vā, āvuso, rūpānaṁ saṁyojanaṁ abhavissa, rūpā vā cakkhussa saṁyojanaṁ, nayidaṁ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. Yasmā ca kho, āvuso, na cakkhu rūpānaṁ saṁyojanaṁ, na rūpā cakkhussa saṁyojanaṁ; yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.
If, friend, the eye were the fetter of forms, or forms were the fetter of the eye, then |the spiritual life would not be discerned for the complete end of suffering::because as long as one has the six sense bases, one would always be fettered to the six sense objects and thus awakening would not be possible.|. But because the eye is not the fetter of forms, nor are forms the fetter of the eye—and it is the desire and attachment that arises in dependence on both that is the fetter—therefore the spiritual life is discerned for the complete ending of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.
Sotaṁ vā, āvuso, saddānaṁ saṁyojanaṁ abhavissa, saddā vā sotassa saṁyojanaṁ, nayidaṁ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. Yasmā ca kho, āvuso, na sotaṁ saddānaṁ saṁyojanaṁ, na saddā sotassa saṁyojanaṁ; yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.
If the ear were the fetter of sounds, or sounds were the fetter of the ear, then the spiritual life would not be discerned for the complete end of suffering. But because the ear is not the fetter of sounds, nor are sounds the fetter of the ear—and it is the desire and attachment that arises in dependence on both that is the fetter—therefore the spiritual life is discerned for the complete end of suffering.
Ghānaṁ vā, āvuso, gandhānaṁ saṁyojanaṁ abhavissa, gandhā vā ghānassa saṁyojanaṁ, nayidaṁ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. Yasmā ca kho, āvuso, na ghānaṁ gandhānaṁ saṁyojanaṁ, na gandhā ghānassa saṁyojanaṁ; yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.
If the nose were the fetter of odors, or odors were the fetter of the nose, then the spiritual life would not be discerned for the complete end of suffering. But because the nose is not the fetter of odors, nor are odors the fetter of the nose—and it is the desire and attachment that arises in dependence on both that is the fetter—therefore the spiritual life is discerned for the complete end of suffering.
Jivhā vā, āvuso, rasānaṁ saṁyojanaṁ abhavissa, rasā vā jivhāya saṁyojanaṁ, nayidaṁ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. Yasmā ca kho, āvuso, na jivhā rasānaṁ saṁyojanaṁ, na rasā jivhāya saṁyojanaṁ; yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.
If the tongue were the fetter of tastes, or tastes were the fetter of the tongue, then the spiritual life would not be discerned for the complete end of suffering. But because the tongue is not the fetter of tastes, nor are tastes the fetter of the tongue—and it is the desire and attachment that arises in dependence on both that is the fetter—therefore the spiritual life is discerned for the complete end of suffering.
Kāyo vā, āvuso, phoṭṭhabbānaṁ saṁyojanaṁ abhavissa, phoṭṭhabbā vā kāyassa saṁyojanaṁ, nayidaṁ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. Yasmā ca kho, āvuso, na kāyo phoṭṭhabbānaṁ saṁyojanaṁ, na phoṭṭhabbā kāyassa saṁyojanaṁ; yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.
If the body were the fetter of tangible objects, or tangible objects were the fetter of the body, then the spiritual life would not be discerned for the complete end of suffering. But because the body is not the fetter of tangible objects, nor are tangible objects the fetter of the body—and it is the desire and attachment that arises in dependence on both that is the fetter—therefore the spiritual life is discerned for the complete end of suffering.
Mano vā, āvuso, dhammānaṁ saṁyojanaṁ abhavissa, dhammā vā manassa saṁyojanaṁ, nayidaṁ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. Yasmā ca kho, āvuso, na mano dhammānaṁ saṁyojanaṁ, na dhammā manassa saṁyojanaṁ; yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.
If the mind were the fetter of mental objects, or mental objects were the fetter of the mind, then the spiritual life would not be discerned for the complete end of suffering. But because the mind is not the fetter of mental objects, nor are mental objects the fetter of the mind—and it is the desire and attachment that arises in dependence on both that is the fetter—therefore the spiritual life is discerned for the complete end of suffering.”
Imināpetaṁ, āvuso, pariyāyena veditabbaṁ yathā na cakkhu rūpānaṁ saṁyojanaṁ, na rūpā cakkhussa saṁyojanaṁ. Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ.
Na sotaṁ saddānaṁ saṁyojanaṁ, na saddā sotassa saṁyojanaṁ. Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ.
Na ghānaṁ gandhānaṁ saṁyojanaṁ, na gandhā ghānassa saṁyojanaṁ. Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ.
Na jivhā rasānaṁ saṁyojanaṁ, na rasā jivhāya saṁyojanaṁ. Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ.
Na kāyo phoṭṭhabbānaṁ saṁyojanaṁ, na phoṭṭhabbā kāyassa saṁyojanaṁ. Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ.
Na mano dhammānaṁ saṁyojanaṁ, na dhammā manassa saṁyojanaṁ. Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ.
1.) In this way too, friend, it is to be understood how the eye is not the fetter of forms, nor are forms the fetter of the eye. But rather, the desire and attachment that arises in dependence on both: that is the fetter there.
2.) How the ear is not the fetter of sounds, nor are sounds the fetter of the ear. But rather, the desire and attachment that arises in dependence on both: that is the fetter there.
3.) How the nose is not the fetter of odors, nor are odors the fetter of the nose. But rather, the desire and attachment that arises in dependence on both: that is the fetter there.
4.) How the tongue is not the fetter of tastes, nor are tastes the fetter of the tongue. But rather, the desire and attachment that arises in dependence on both: that is the fetter there.
5.) How the body is not the fetter of tangible objects, nor are tangible objects the fetter of the body. But rather, the desire and attachment that arises in dependence on both: that is the fetter there.
6.) How the mind is not the fetter of mental objects, nor are mental objects the fetter of the mind. But rather, the desire and attachment that arises in dependence on both: that is the fetter there.
Saṁvijjati kho, āvuso, bhagavato cakkhu. Passati bhagavā cakkhunā rūpaṁ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā.
Saṁvijjati kho, āvuso, bhagavato sotaṁ. Suṇāti bhagavā sotena saddaṁ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā.
Saṁvijjati kho, āvuso, bhagavato ghānaṁ. Ghāyati bhagavā ghānena gandhaṁ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā.
Saṁvijjati kho, āvuso, bhagavato jivhā. Sāyati bhagavā jivhāya rasaṁ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā.
Saṁvijjati kho, āvuso, bhagavato kāyo. Phusati bhagavā kāyena phoṭṭhabbaṁ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā.
Saṁvijjati kho, āvuso, bhagavato mano. Vijānāti bhagavā manasā dhammaṁ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā.
1.) Now, friend, the Blessed One has eyes—he sees forms with the eye. But there is no desire and attachment in the Blessed One; the Blessed One is with a well liberated mind.
2.) The Blessed One has ears—he hears sounds with the ear. But there is no desire and attachment in the Blessed One; the Blessed One is with a well liberated mind.
3.) The Blessed One has a nose—he smells odors with the nose. But there is no desire and attachment in the Blessed One; the Blessed One is with a well liberated mind.
4.) The Blessed One has a tongue—he tastes flavors with the tongue. But there is no desire and attachment in the Blessed One; the Blessed One is with a well liberated mind.
5.) The Blessed One has a body—he touches tangible objects with the body. But there is no desire and attachment in the Blessed One; the Blessed One is with a well liberated mind.
6.) The Blessed One has a mind—he cognizes mental objects with the mind. But there is no desire and attachment in the Blessed One; the Blessed One is with a well liberated mind.
Iminā kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā na cakkhu rūpānaṁ saṁyojanaṁ, na rūpā cakkhussa saṁyojanaṁ; yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ.
Na sotaṁ saddānaṁ saṁyojanaṁ, na saddā sotassa saṁyojanaṁ; yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ.
Na ghānaṁ gandhānaṁ saṁyojanaṁ, na gandhā ghānassa saṁyojanaṁ; yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ.
Na jivhā rasānaṁ saṁyojanaṁ, na rasā jivhāya saṁyojanaṁ; yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ.
Na kāyo phoṭṭhabbānaṁ saṁyojanaṁ, na phoṭṭhabbā kāyassa saṁyojanaṁ; yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ.
Na mano dhammānaṁ saṁyojanaṁ, na dhammā manassa saṁyojanaṁ; yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanan"ti.
1.) In this way too, friend, it is to be understood how the eye is not the fetter of forms, nor are forms the fetter of the eye. But rather, the desire and attachment that arises in dependence on both: that is the fetter there.
2.) How the ear is not the fetter of sounds, nor are sounds the fetter of the ear. But rather, the desire and attachment that arises in dependence on both: that is the fetter there.
3.) How the nose is not the fetter of odors, nor are odors the fetter of the nose. But rather, the desire and attachment that arises in dependence on both: that is the fetter there.
4.) How the tongue is not the fetter of tastes, nor are tastes the fetter of the tongue. But rather, the desire and attachment that arises in dependence on both: that is the fetter there.
5.) How the body is not the fetter of tangible objects, nor are tangible objects the fetter of the body. But rather, the desire and attachment that arises in dependence on both: that is the fetter there.
6.) How the mind is not the fetter of mental objects, nor are mental objects the fetter of the mind. But rather, the desire and attachment that arises in dependence on both: that is the fetter there.