In the Buddha's Words - Bhikkhu Bodhi [184]
This is what the Blessed One said. Elated, those monks delighted in the Blessed One’s statement. And while this discourse was being spoken, the minds of the thousand monks were liberated from the taints by nonclinging.
(SN 35:28; IV 19–20)
(c) Suitable for Attaining Nibbāna
“Monks, I will teach you the way that is suitable for attaining Nibbāna. Listen….
“And what, monks, is the way that is suitable for attaining Nibbāna? Here, a monk sees the eye as impermanent, he sees forms as impermanent, he sees eye-consciousness as impermanent, he sees eye-contact as impermanent, he sees as impermanent whatever feeling arises with eye-contact as condition, whether pleasant or painful or neither-painful-nor-pleasant.
“He sees the ear as impermanent … He sees the mind as impermanent, he sees mental phenomena as impermanent, he sees mind-consciousness as impermanent, he sees mind-contact as impermanent, he sees as impermanent whatever feeling arises with mind-contact as condition, whether pleasant or painful or neither-painful-nor-pleasant. This, monks, is the way that is suitable for attaining Nibbāna.”
“He sees the eye as suffering ... he sees as suffering whatever feeling arises with mind-contact as condition, whether pleasant or painful or neither-painful-nor-pleasant. This, monks, is the way that is suitable for attaining Nibbāna.
“He sees the eye as nonself … he sees as nonself whatever feeling arises with mind-contact as condition, whether pleasant or painful or neither-painful-nor-pleasant. This, monks, is the way that is suitable for attaining Nibbāna.”
(SN 35:147–49, combined; IV 133–35)
(d) Empty Is the World
Then the Venerable Ānanda approached the Blessed One ... and said to him: “Venerable sir, it is said, ‘Empty is the world, empty is the world.’ In what way, venerable sir, is it said, ‘Empty is the world’?”
“It is, Ānanda, because it is empty of self and of what belongs to self that it is said, ‘Empty is the world.’ And what is empty of self and of what belongs to self? The eye, Ānanda, is empty of self and of what belongs to self. Forms are empty of self and of what belongs to self. Eye-consciousness is empty of self and of what belongs to self. Eye-contact is empty of self and of what belongs to self…. Whatever feeling arises with mind-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—that too is empty of self and of what belongs to self.
“It is, Ānanda, because it is empty of self and of what belongs to self that it is said, ‘Empty is the world.’”
(SN 35:85; IV 54)
(e) Consciousness Too Is Nonself
The Venerable Udāyī asked the Venerable Ānanda: “Friend Ānanda, in many ways [the nature of] this body has been declared, disclosed, and revealed by the Blessed One thus: ‘For such a reason this body is nonself.’ Is it possible to explain [the nature of] this consciousness in a similar way—to teach, proclaim, establish, disclose, analyze, and elucidate it thus: ‘For such a reason this consciousness is nonself’?”
“It is possible, friend Udāyī. Doesn’t eye-consciousness arise in dependence on the eye and forms?”
“Yes, friend.”
“If the cause and condition for the arising of eye-consciousness would cease completely and totally without remainder, could eye-consciousness be discerned?”
“No, friend.”
“In this way, friend, this has been declared, disclosed, and revealed by the Blessed One thus: ‘For such a reason this consciousness is nonself.’
“Doesn’t ear-consciousness arise in dependence on the ear and sounds?… Doesn’t mind-consciousness arise in dependence on the mind and mental phenomena?”
“Yes, friend.”
“If the cause and condition for the arising of mind-consciousness