“Bhikkhus, the uninstructed ordinary person speaks of ‘ocean, ocean.’ Yet in the discipline of the Noble Ones, bhikkhus, that is not truly an ocean. That, bhikkhus, is merely a great mass of water, a vast expanse of water.
The eye, bhikkhus, is the ocean of a person; its |tide::current, surge [vega]| consists 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]|. Bhikkhus, one who withstands that tide consisting of forms is said to have crossed the ocean of the eye—full of waves, whirlpools, sharks, and monstrous threats. Having crossed over, gone beyond, the brahmin stands on firm ground.
The ear, bhikkhus, is the ocean of a person; its tide consists 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]|. Bhikkhus, one who withstands that tide consisting of sounds is said to have crossed the ocean of the ear—full of waves, whirlpools, sharks, and monstrous threats. Having crossed over, gone beyond, the brahmin stands on firm ground.
The nose, bhikkhus, is the ocean of a person; its tide consists 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]|. Bhikkhus, one who withstands that tide consisting of odors is said to have crossed the ocean of the nose—full of waves, whirlpools, sharks, and monstrous threats. Having crossed over, gone beyond, the brahmin stands on firm ground.
The tongue, bhikkhus, is the ocean of a person; its tide consists 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]|. Bhikkhus, one who withstands that tide consisting of tastes is said to have crossed the ocean of the tongue—full of waves, whirlpools, sharks, and monstrous threats. Having crossed over, gone beyond, the brahmin stands on firm ground.
The body, bhikkhus, is the ocean of a person; its tide consists 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]|. Bhikkhus, one who withstands that tide consisting of touch is said to have crossed the ocean of the body—full of waves, whirlpools, sharks, and monstrous threats. Having crossed over, gone beyond, the brahmin stands on firm ground.
The mind, bhikkhus, is the ocean of a person; its tide consists of |mental objects::thoughts, ideas, memories, emotions, intentions, perceptions, concepts, beliefs, mental images, or constructions—any mental phenomena that arises internally and can become an object of clinging, identity, projection, craving, or aversion [dhammā]|. Bhikkhus, one who withstands that tide consisting of mental objects is said to have crossed the ocean of the mind—full of waves, whirlpools, sharks, and monstrous threats. Having crossed over, gone beyond, the brahmin stands on firm ground.”
The Blessed One said this. Having spoken thus, the Well-Gone One further said this:
“Whoever has crossed this ocean so hard to cross,
full of waves, whirlpools, sharks, and monstrous threats;
One with perfect knowledge, who has fulfilled the |spiritual life::life of a contemplative, relating to people‘s thoughts and beliefs, rather than to their bodies and physical surroundings [brahmacariya]|,
gone to the world’s end, is called one |who has crossed over::who has reached the far shore, epithet of an Arahant [pāragata]|.”