Thus have I heard—At one time, the Blessed One was dwelling in the land of the Kurus, in a town of the Kurus named Kammāsadhamma. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”
“Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:
“Do you engage in inward examination, bhikkhus?”
When this was said, a certain bhikkhu said to the Blessed One: “Venerable sir, I engage in inward examination.”
“How do you engage in inward examination, bhikkhu? The bhikkhu then explained but the way he explained did not satisfy the Blessed One.
When this was said, the venerable Ānanda said this to the Blessed One: “This is the time, Blessed One, this is the time, Accomplished One, for you to explain inward examination. Having heard it from the Blessed One, the bhikkhus will remember it.”
“Then listen to this, Ānanda, and pay close attention, I will speak.”
“Yes, venerable sir,” the bhikkhus replied to the Blessed One. The Blessed One said this:
“Here, bhikkhus, when engaged in inward examination, a bhikkhu examines thus: ‘The many diverse kinds of suffering that arise in the world [headed by] aging and death—what is their |source::origin, foundation [nidāna]|, from what do they |arise::appear, originate [samudaya]|, what is their |characteristic::nature, quality, type [jātika]|, and from what do they |come into being::generated by [pabhava]|? When what is present do aging and death arise, and when what is absent do aging and death not arise? As he examines, he understands thus: ‘The many diverse kinds of suffering that arise in the world headed by aging and death, have |acquisition::attachment, taking as mine, appropriation, sense of ownership, identification [upadhi]| as their source, they arise from acquisition, have acquisition as their characteristic, and come into being from acquisition. When there is acquisition, aging and death arise, and when there is no acquisition, aging and death do not arise.’ Thus, he understands aging and death, the arising of aging and death, the ending of aging and death, and the way of practice that is suitable for leading to the ending of aging and death. He then practices and lives according to the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|. This, bhikkhus, is called a bhikkhu who has fully and rightly entered upon the path for the complete ending of suffering, for the ending of aging and death.
Furthermore, when engaged in inward examination, a bhikkhu examines thus: “But this acquisition—what is its source, from what does it arise, what is its characteristic, and from what does it come into being? When what is present does acquisition arise, and when what is absent does acquisition not arise?” As he examines, he understands thus: “This acquisition has |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| as its source, arises from craving, has craving as its characteristic, and comes into being from craving. When there is craving, acquisition arises, and when there is no craving, acquisition does not arise.” Thus, he understands acquisition, the arising of acquisition, the ending of acquisition, and the way of practice that is suitable for leading to the ending of acquisition. He then practices and lives according to the Dhamma. This, bhikkhus, is called a bhikkhu who has fully and rightly entered upon the path for the complete ending of suffering, for the ending of acquisition.
Furthermore, when engaged in inward examination, a bhikkhu examines thus: “But this craving—when arising, where does it arise? When |established::settled down, having made home [nivisati]|, upon what is it established?” As he examines, he understands thus: “Whatever in the world has an |agreeable::cherished, endearing [piyarūpa]| and |pleasant appearance::with an appealing characteristic [sātarūpa]|, it is here that this craving, when arising, arises; it is upon this that it is established. And what in the world has an agreeable and pleasant appearance? The eye has an agreeable and pleasant appearance in the world; it is here that this craving, when arising, arises; it is upon this that it is established. So too, the ear, the nose, the tongue, the body, and the mind have an agreeable and pleasant appearance in the world; it is here that this craving, when arising, arises; it is upon this that it is established.
Regarding Agreeable and Pleasant Appearances as Permanent, as Happiness
Bhikkhus, whoever among the ascetics and brahmins in the past regarded anything in the world with an agreeable and pleasant appearance—as |permanent::stable, not in flux [nicca]|, as |happiness::ease, comfort, pleasure, contentment [sukha]|, as |personal::related to oneself, self, essence [atta]|, as |health::wellness, freedom from disease [ārogya]|, as |security::safety, sanctuary, peace, rest [khema]|—they |cultivated::developed, nurtured, lit. caused to increase [vaḍḍhesi]| craving. In cultivating craving, they increased acquisition. Those who increased acquisition increased suffering. Those who increased suffering were not freed from birth, aging, and death; they were not freed from sorrow, lamentation, pain, distress, and despair; they were not freed from suffering, I say.
Bhikkhus, whoever among the ascetics and brahmins in the future will regard anything in the world with an agreeable and pleasant appearance—as permanent, as happiness, as personal, as health, as security—they will cultivate craving. In cultivating craving, they will increase acquisition. Those who increase acquisition will increase suffering. Those who increase suffering will not be freed from birth, aging, and death; they will not be freed from sorrow, lamentation, pain, distress, and despair; they will not be freed from suffering, I say.
Bhikkhus, whoever among the ascetics and brahmins at present regard anything in the world with an agreeable and pleasant appearance—as permanent, as happiness, as personal, as health, as security—they are cultivating craving. In cultivating craving, they are increasing acquisition. Those who increase acquisition are increasing suffering. Those who increase suffering are not freed from birth, aging, and death; they are not freed from sorrow, lamentation, pain, distress, and despair; they are not freed from suffering, I say.
Suppose, bhikkhus, there was a bronze cup of beverage—delightful in appearance, aromatic, and full of flavor—but it was mixed with poison. Then a man would come along, overcome by heat, tormented by heat, weary, thirsty, and dehydrated. They would say to him: ‘Good man, this bronze cup of beverage is delightful in appearance, aromatic, and full of flavor, but it is mixed with poison. Drink it if you wish. While drinking, it will please you with its appearance, its aroma, and its flavor; but by drinking it, you will meet with death or deadly suffering.’ Suddenly, without reflecting, he would drink the beverage—he would not reject it—and thereby he would meet with death or deadly suffering.
In the same way, bhikkhus, whoever among the ascetics and brahmins in the past regarded anything in the world with an agreeable and pleasant appearance—as permanent, as happiness, as personal, as health, as security; or whoever among the ascetics and brahmins in the future or whoever among the ascetics and brahmins at present regard anything in the world with an agreeable and pleasant appearance—as permanent, as happiness, as personal, as health, as security—they cultivate craving. In cultivating craving, they are increasing acquisition. Those who increase acquisition are increasing suffering. Those who increase suffering are not freed from birth, aging, and death; they are not freed from sorrow, lamentation, pain, distress, and despair; they are not freed from suffering, I say.
Regarding Agreeable and Pleasant Appearances as Impermanent, as Unsatisfactory
Bhikkhus, whoever among the ascetics and brahmins in the past regarded everything in the world with an agreeable and pleasant appearance—as |impermanent::not lasting, transient, unreliable [anicca]|, as |unsatisfactory::distressful, unfulfilling, marked by discontent [dukkha]|, as |not-self::impersonal, not oneself, non-subjective, not suitable to identify with, coreless, essenceless [anatta]|, as |disease::illness, sickness [roga]|, as |perilous::dangerous, frightening [bhaya]|—they abandoned craving. By abandoning craving, they abandoned acquisition. Those who abandoned acquisition abandoned suffering. Those who abandoned suffering were freed from birth, aging, and death; they were freed from sorrow, lamentation, pain, distress, and despair; they were freed from suffering, I say.
Bhikkhus, whoever among the ascetics and brahmins in the future will regard everything in the world with an agreeable and pleasant appearance—as impermanent, as unsatisfactory, as not-self, as disease, as perilous—they will abandon craving. By abandoning craving, they will abandon acquisition. Those who abandon acquisition will abandon suffering. Those who abandon suffering will be freed from birth, aging, and death; they will be freed from sorrow, lamentation, pain, distress, and despair; they will be freed from suffering, I say.
Bhikkhus, whoever among the ascetics and brahmins at present regard everything in the world has an agreeable and pleasant appearance as impermanent, as unsatisfactory, as not-self, as disease, as perilous—they abandon craving. By abandoning craving, they abandon acquisition. Those who abandon acquisition also abandon suffering. Those who abandon suffering are freed from birth, aging, and death; they are freed from sorrow, lamentation, pain, distress, and despair; they are freed from suffering, I say.
Suppose, bhikkhus, there was a bronze cup of beverage—delightful in appearance, aromatic, and full of flavor—but it was mixed with poison. Then a man would come along, overcome by heat, tormented by heat, weary, thirsty, and dehydrated. They would say to him: ‘Good man, this bronze cup of beverage is delightful in appearance, aromatic, and full of flavor, but it is mixed with poison. Drink it if you wish. While you drink, it will please you with its appearance, its aroma, and its flavor; but by drinking it, you will meet with death or deadly suffering.’ Then the man would think: ‘I can quench my thirst with water, curd whey, salted porridge, or sour gruel, but I should not drink that beverage, since [drinking it] would not be for my long-term benefit and happiness.’ Having reflected thus, he would not drink the beverage but would reject it, and thereby he would not meet with death or deadly suffering.
In the same way, bhikkhus, whoever among the ascetics and brahmins in the past regarded everything in the world with an agreeable and pleasant appearance—as impermanent, as unsatisfactory, as not-self, as disease, as perilous—they abandoned craving. By abandoning craving, they abandoned acquisition. Those who abandoned acquisition abandoned suffering. Those who abandoned suffering were freed from birth, aging, and death; they were freed from sorrow, lamentation, pain, distress, and despair; they were freed from suffering, I say.
Bhikkhus, whoever among the ascetics and brahmins in the future or whoever among the ascetics and brahmins at present regard everything in the world with an agreeable and pleasant appearance—as impermanent, as unsatisfactory, as not-self, as disease, as perilous—they abandon craving. By abandoning craving, they abandon acquisition. Those who abandon acquisition also abandon suffering. Those who abandon suffering are freed from birth, aging, and death; they are freed from sorrow, lamentation, pain, distress, and despair; they are freed from suffering, I say.”