At one time, the venerable |Sāriputta::foremost disciple of the Buddha in great wisdom [sāriputta]| and the venerable |Mahākoṭṭhika::Venerable Mahākoṭṭhika is regarded as the foremost disciple of the Buddha in analytical understanding [mahākoṭṭhika]| were staying in the Deer Park at Isipatana near Varanasi. Then, when it was evening, the venerable Mahākoṭṭhika emerged from seclusion and approached the venerable Sāriputta. Having drawn near, he exchanged polite greetings with the venerable Sāriputta. After this courteous and friendly exchange, he sat down to one side. Seated there, the venerable Mahākoṭṭhika said to the venerable Sāriputta:
“How is it, friend Sāriputta, is the eye the fetter 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]| or are forms the fetter of the eye? Is the ear the fetter 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]| or are sounds the fetter of the ear? Is the nose the fetter 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]| or are odors the fetter of the nose? Is the tongue the fetter of tastes or are tastes the fetter of the tongue? Is the body the fetter 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]| or are tangible objects the fetter of the body? Is the mind the fetter 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]| or are mental objects the fetter of the mind?”
“1) Not so, friend Koṭṭhika, the eye is not the fetter of forms, nor are forms the fetter of the eye. But rather, the |desire and lust::attachment and passion [chandarāga]| that arises there in dependence on both: that is the fetter there.
2) The ear is not the fetter of sounds, nor are sounds the fetter of the ear. But rather, the desire and lust that arises there in dependence on both: that is the fetter there.
3) The nose is not the fetter of odors, nor are odors the fetter of the nose. But rather, the desire and lust that arises there in dependence on both: that is the fetter there.
4) The tongue is not the fetter of tastes, nor are tastes the fetter of the tongue. But rather, the desire and lust that arises there in dependence on both: that is the fetter there.
5) The body is not the fetter of tangible objects, nor are tangible objects the fetter of the body. But rather, the desire and lust that arises there in dependence on both: that is the fetter there.
6) The mind is not the fetter of mental objects, nor are mental objects the fetter of the mind. But rather, the desire and lust that arises there in dependence on both: that is the fetter there.
Suppose, friend, a black ox and a white ox were joined together by a single tether or yoke. Would someone be speaking rightly if one were to say: ‘The black ox is the fetter for the white ox, the white ox is the fetter for the black ox’?”
“No, friend.”
“It is not the black ox that is the fetter for the white ox, nor the white ox that is the fetter for the black ox. But rather, the tether or yoke by which they are bound—that is the fetter there.
1) In the same way, friend, the eye is not the fetter of forms, nor are forms the fetter of the eye. But rather, the desire and lust that arises there in dependence on both: that is the fetter there.
2) The ear is not the fetter of sounds, nor are sounds the fetter of the ear. But rather, the desire and lust that arises there in dependence on both: that is the fetter there.
3) The nose is not the fetter of odors, nor are odors the fetter of the nose. But rather, the desire and lust that arises there in dependence on both: that is the fetter there.
4) The tongue is not the fetter of tastes, nor are tastes the fetter of the tongue. But rather, the desire and lust that arises there in dependence on both: that is the fetter there.
5) The body is not the fetter of tangible objects, nor are tangible objects the fetter of the body. But rather, the desire and lust that arises there in dependence on both: that is the fetter there.
6) The mind is not the fetter of mental objects, nor are mental objects the fetter of the mind. But rather, the desire and lust that arises there in dependence on both: that is the fetter there.
If, friend, the eye were the fetter of forms, or forms were the fetter of the eye, then |the spiritual life would not be discerned for the complete ending of suffering::because as long as one has the six sense bases, one would always be fettered to the six sense objects and thus awakening would not be possible.|. But because the eye is not the fetter of forms, nor are forms the fetter of the eye—and it is the desire and lust that arises there in dependence on both that is the fetter—therefore the spiritual life is discerned for the complete ending of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.
If the ear were the fetter of sounds, or sounds were the fetter of the ear, then the spiritual life would not be discerned for the complete ending of suffering. But because the ear is not the fetter of sounds, nor are sounds the fetter of the ear—and it is the desire and lust that arises there in dependence on both that is the fetter—therefore the spiritual life is discerned for the complete ending of suffering.
If the nose were the fetter of odors, or odors were the fetter of the nose, then the spiritual life would not be discerned for the complete ending of suffering. But because the nose is not the fetter of odors, nor are odors the fetter of the nose—and it is the desire and lust that arises there in dependence on both that is the fetter—therefore the spiritual life is discerned for the complete ending of suffering.
If the tongue were the fetter of tastes, or tastes were the fetter of the tongue, then the spiritual life would not be discerned for the complete ending of suffering. But because the tongue is not the fetter of tastes, nor are tastes the fetter of the tongue—and it is the desire and lust that arises there in dependence on both that is the fetter—therefore the spiritual life is discerned for the complete ending of suffering.
If the body were the fetter of tangible objects, or tangible objects were the fetter of the body, then the spiritual life would not be discerned for the complete ending of suffering. But because the body is not the fetter of tangible objects, nor are tangible objects the fetter of the body—and it is the desire and lust that arises there in dependence on both that is the fetter—therefore the spiritual life is discerned for the complete ending of suffering.
If the mind were the fetter of mental objects, or mental objects were the fetter of the mind, then the spiritual life would not be discerned for the complete ending of suffering. But because the mind is not the fetter of mental objects, nor are mental objects the fetter of the mind—and it is the desire and lust that arises there in dependence on both that is the fetter—therefore the spiritual life is discerned for the complete ending of suffering.”
1) In this way too, friend, it is to be understood how the eye is not the fetter of forms, nor are forms the fetter of the eye. But rather, the desire and lust that arises there in dependence on both: that is the fetter there.
2) How the ear is not the fetter of sounds, nor are sounds the fetter of the ear. But rather, the desire and lust that arises there in dependence on both: that is the fetter there.
3) How the nose is not the fetter of odors, nor are odors the fetter of the nose. But rather, the desire and lust that arises there in dependence on both: that is the fetter there.
4) How the tongue is not the fetter of tastes, nor are tastes the fetter of the tongue. But rather, the desire and lust that arises there in dependence on both: that is the fetter there.
5) How the body is not the fetter of tangible objects, nor are tangible objects the fetter of the body. But rather, the desire and lust that arises there in dependence on both: that is the fetter there.
6) How the mind is not the fetter of mental objects, nor are mental objects the fetter of the mind. But rather, the desire and lust that arises there in dependence on both: that is the fetter there.
1) Now, friend, the Blessed One has eyes—he sees forms with the eye. But there is no desire and lust in the Blessed One; the Blessed One is with a well liberated mind.
2) The Blessed One has ears—he hears sounds with the ear. But there is no desire and lust in the Blessed One; the Blessed One is with a well liberated mind.
3) The Blessed One has a nose—he smells odors with the nose. But there is no desire and lust in the Blessed One; the Blessed One is with a well liberated mind.
4) The Blessed One has a tongue—he tastes flavors with the tongue. But there is no desire and lust in the Blessed One; the Blessed One is with a well liberated mind.
5) The Blessed One has a body—he touches tangible objects with the body. But there is no desire and lust in the Blessed One; the Blessed One is with a well liberated mind.
6) The Blessed One has a mind—he cognizes mental objects with the mind. But there is no desire and lust in the Blessed One; the Blessed One is with a well liberated mind.
1) In this way too, friend, it is to be understood how the eye is not the fetter of forms, nor are forms the fetter of the eye. But rather, the desire and lust that arises there in dependence on both: that is the fetter there.
2) How the ear is not the fetter of sounds, nor are sounds the fetter of the ear. But rather, the desire and lust that arises there in dependence on both: that is the fetter there.
3) How the nose is not the fetter of odors, nor are odors the fetter of the nose. But rather, the desire and lust that arises there in dependence on both: that is the fetter there.
4) How the tongue is not the fetter of tastes, nor are tastes the fetter of the tongue. But rather, the desire and lust that arises there in dependence on both: that is the fetter there.
5) How the body is not the fetter of tangible objects, nor are tangible objects the fetter of the body. But rather, the desire and lust that arises there in dependence on both: that is the fetter there.
6) How the mind is not the fetter of mental objects, nor are mental objects the fetter of the mind. But rather, the desire and lust that arises there in dependence on both: that is the fetter there.