Then the venerable |Upavāṇa::Upavāṇa was the attendant of the Buddha when he was suffering from a wind ailment. [upavāṇa]| approached the Blessed One. Having drawn near, he paid homage to the Blessed One and sat down to one side. Seated to one side, the venerable Upavāṇa said to the Blessed One:
“Venerable sir, it is said, ‘the directly visible |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, the directly visible Dhamma.’ In what way, venerable sir, is the Dhamma directly visible, |immediate::timeless, present, at hand [akālika]|, |inviting one to come and see::open to inspection, verifiable [ehipassika]|, |applicable::relevant, practical, useful, onward leading [opaneyyika]|, to be personally experienced by the |wise::discerning, intelligent, who can distinguish [viññū]|?”
Discerning Passion
“Here, Upavāṇa, a bhikkhu, having seen a |form::visible object such as a beautiful sight, a face, an expression, art, ornament, possession, status symbol, admired appearance, enticing scenery, or objects that produce desire and attachment [rūpa]| with the eye, experiences the form as well as |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| for the form. Since passion exists within him regarding forms, he discerns: ‘There is passion within me regarding forms.’ In that, Upavāṇa, a bhikkhu—having seen a form with the eye, experiencing the form and passion for the form, and since passion exists within him regarding forms—discerns: ‘There is passion within me regarding forms.’ In this way, Upavāṇa, the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.
Further, Upavāṇa, the bhikkhu, having heard a |sound::auditory object such as one of various sounds, noises, melodic compositions, verbal expressions, whether of praise, blame, honor, respect, disrespect [sadda]| with the ear, experiences the sound as well as passion for the sound. Since passion exists within him regarding sounds, he discerns: ‘There is passion within me regarding sounds.’ In that, Upavāṇa, the bhikkhu—having heard a sound with the ear, and experiencing the sound and passion for the sound, and since passion exists within him regarding sounds—discerns: ‘There is passion within me regarding sounds.’ In this way, Upavāṇa, the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.
Further, Upavāṇa, the bhikkhu, having smelled an |odor::smell, scent, fragrance, aroma, stench, perfume, or natural fragrance such as of a flower, food, or earth [gandha]| with the nose, experiences the odor as well as passion for the odor. Since passion within him regarding odors, he discerns: ‘There is passion within me regarding odors.’ Because of that, Upavāṇa, the bhikkhu—having smelled an odor with the nose, and experiencing the odor and passion for the odor, and since passion exists within him regarding odors—discerns: ‘There is passion within me regarding odors.’ In this way, Upavāṇa, the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.
Further, Upavāṇa, the bhikkhu, having tasted a |flavor::taste, flavor, sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes such as umami or astringency [rasa]| with the tongue, experiences the flavor as well as passion for the flavor. Since passion exists within him regarding flavors, he discerns: ‘There is passion within me regarding flavors.’ Because of that, Upavāṇa, the bhikkhu—having tasted a flavor with the tongue, and experiencing the flavor and passion for the flavor, and since passion exists within him regarding flavors—discerns: ‘There is passion within me regarding flavors.’ In this way, Upavāṇa, the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.
Further, Upavāṇa, the bhikkhu, having felt a |tangible object::tangible object such as a physical surface, texture, fabric, water, air, heat, cold, bodily pressure, or contact with living beings [phoṭṭhabba]| with the body, experiences the tangible object as well as passion for the tangible object. Since passion exists within him regarding tangible objects, he discerns: ‘There is passion within me regarding tangible objects.’ Because of that, Upavāṇa, the bhikkhu—having felt a tangible object with the body, and experiencing the tangible object and passion for the tangible object, and since passion exists within him regarding tangible objects—discerns: ‘There is passion within me regarding tangible objects.’ In this way, Upavāṇa, the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.
Further, Upavāṇa, the bhikkhu, having cognized a |mental object::thought, idea, memory, emotion, intention, perception, concept, belief, mental image, or fabrication arising from past experiences and future projections [dhamma]| with the mind, experiences the mental object as well as passion for the mental object. Since passion exists within him regarding mental objects, he discerns: ‘There is passion within me regarding mental objects.’ Because of that, Upavāṇa, the bhikkhu—having cognized a mental object with the mind, and experiencing the mental object and passion for the mental object, and since passion exists within him regarding mental objects—discerns: ‘There is passion within me regarding mental objects.’ In this way, Upavāṇa, the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.
Discerning Dispassion
But here, Upavāṇa, a bhikkhu, having seen a form with the eye, experiences the form without experiencing passion for the form. Since passion does not exist within him regarding forms, he discerns: ‘There is no passion within me regarding forms.’ In that, Upavāṇa, a bhikkhu—having seen a form with the eye, experiencing the form without experiencing passion for the form, and since passion does not exist within him regarding forms—discerns: ‘There is no passion within me regarding forms.’ In this way, Upavāṇa, the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.
Further, Upavāṇa, the bhikkhu, having heard a sound with the ear, experiences the sound without experiencing passion for the sound. Since passion does not exist within him regarding sounds, he discerns: ‘There is no passion within me regarding sounds.’ Because of that, Upavāṇa, the bhikkhu—having heard a sound with the ear, and experiencing the sound without experiencing passion for the sound, and since passion does not exist within him regarding sounds—discerns: ‘There is no passion within me regarding sounds.’ In this way, Upavāṇa, the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.
Further, Upavāṇa, the bhikkhu, having smelled an odor with the nose, experiences the odor without experiencing passion for the odor. Since passion does not exist within him regarding odors, he discerns: ‘There is no passion within me regarding odors.’ Because of that, Upavāṇa, the bhikkhu—having smelled an odor with the nose, and experiencing the odor without experiencing passion for the odor, and since passion does not exist within him regarding odors—discerns: ‘There is no passion within me regarding odors.’ In this way, Upavāṇa, the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.
Further, Upavāṇa, the bhikkhu, having tasted a flavor with the tongue, experiences the flavor without experiencing passion for the flavor. Since passion does not exist within him regarding flavors, he discerns: ‘There is no passion within me regarding flavors.’ Because of that, Upavāṇa, the bhikkhu—having tasted a flavor with the tongue, and experiencing the flavor without experiencing passion for the flavor, and since passion does not exist within him regarding flavors—discerns: ‘There is no passion within me regarding flavors.’ In this way, Upavāṇa, the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.
Further, Upavāṇa, the bhikkhu, having felt a tangible object with the body, experiences the tangible object without experiencing passion for the tangible object. Since passion does not exist within him regarding tangible objects, he discerns: ‘There is no passion within me regarding tangible objects.’ Because of that, Upavāṇa, the bhikkhu—having felt a tangible object with the body, and experiencing the tangible object without experiencing passion for the tangible object, and since passion does not exist within him regarding tangible objects—discerns: ‘There is no passion within me regarding tangible objects.’ In this way, Upavāṇa, the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.
Further, Upavāṇa, the bhikkhu, having cognized a mental object with the mind, experiences the mental object without experiencing passion for the mental object. Since passion does not exist within him regarding mental objects, he discerns: ‘There is no passion within me regarding mental objects.’ Because of that, Upavāṇa, the bhikkhu—having cognized a mental object with the mind, and experiencing the mental object without experiencing passion for the mental object, and since passion does not exist within him regarding mental objects—discerns: ‘There is no passion within me regarding mental objects.’ In this way, Upavāṇa, the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.”