Udayin

I HEAR TELL:

Once upon a time, Bhante Ananda and Bhante Udayin were revisiting Kosambi in Ghosita Park.

At this time Bhante Udayin,
emerging from solitary meditation towards evening,
went to visit Ananda

Having aproached Ananda,
he sat down to one side
having sat down to one side,
he asked him:

"In many diverse ways, Ananda,
The Bhagava has defined,
explained,
and expounded upon body
as being not-self;
is it possible also to define,
explain
and expound upon consciousness
as being not-self
such as to make it simple,
clear
and open to examination?"

It is, friend.

The eye, friend,
percussing a visible object,
has eye-consciousness as upshot,
no?

Yes, friend.

If this basis for the appearance of eye-consciousness
were to end,
were to become completely extinct in every way;
would one be able to point out eye-consciousness?

No, friend.

This is the way, friend,
the Bhagava has defined,
explained
and expounded upon consciousness
as being not-self
such as to make it simple,
clear
and open to examination.

§

The ear, friend,
percussing a sound,
has ear-consciousness as upshot,
no?

Yes, friend.

If this basis for the appearance of ear-consciousness were to end,
were to become completely extinct in every way;
would one be able to point out ear-consciousness?

No, friend.

This is the way, friend,
the Bhagava has defined,
explained
and expounded upon consciousness
as being not-self
such as to make it simple,
clear
and open to examination.

§

The nose, friend,
percussing a scent,
has nose-consciousness as upshot,
no?

Yes, friend.

If this basis for the appearance of nose-consciousness were to end,
were to become completely extinct in every way;
would one be able to point out nose-consciousness?

No, friend.

This is the way, friend,
the Bhagava has defined,
explained
and expounded upon consciousness
as being not-self
such as to make it simple,
clear
and open to examination.

§

The tongue, friend,
percussing a savour,
has tongue-consciousness as upshot,
no?

Yes, friend.

If this basis for the appearance of tongue-consciousness were to end,
were to become completely extinct in every way;
would one be able to point out tongue-consciousness?

No, friend.

This is the way, friend,
the Bhagava has defined,
explained
and expounded upon consciousness
as being not-self
such as to make it simple,
clear
and open to examination.

§

The body, friend,
percussing a tangible object,
has body-consciousness as upshot,
no?

Yes, friend.

If this basis for the appearance of body-consciousness were to end,
were to become completely extinct in every way;
would one be able to point out body-consciousness?

No, friend.

This is the way, friend,
the Bhagava has defined,
explained
and expounded upon consciousness
as being not-self
such as to make it simple,
clear
and open to examination.

§

The mind, friend,
percussing things,
has mind-consciousness as upshot,
no?

Yes, friend.

If this basis for the appearance of mind-consciousness were to end,
were to become completely extinct in every way;
would one be able to point out mind-consciousness?

No, friend.

This is the way, friend,
the Bhagava has defined,
explained
and expounded upon consciousness
as being not-self
such as to make it simple,
clear
and open to examination.

§

In the same way as a woodsman, friend,
in need of heart-wood,
should take his sharp axe
and setting out to find heart-wood,
meandering around looking for heart-wood,
should come upon a great plaintain trunk
young, growing straight and tall,
of a great height,
and he cuts it down at the root,
cuts it off at the crown
and peels off the outer bark:
not only would he find no heart-wood,
he would find no center-wood at all!

In the same way, friend,
a beggar can find no self
or thing belonging to self
in the realm of the senses.

So seeing he is detached.
Detached he trembles not.
Untrembling he has freed himself
and he knows:
"Left behind is birth,
done is duty's doing,
lived is the best of lives,
neither hear nor there
is there more it'n'n'at'n for me!"