World Canonical Texts
SN35:7 (SA333): Savatthi, bhikkhus
"The [eye] is impermanent. Seeing thus, the instructed noble disciple is practising for the revulsion towards the [eye], for its fading away and cessation. (Repeat for ear, nose, tongue, body, mind.)"
SN35:28 (SA197): Gaya, a thousand bhikkhus *3rd sutta spoken by Buddha in Vinaya*
"All is burning. The [eye], [forms], [eye]-consciousness, [eye]-contact, and whatever feeling arises with [eye]-contact as condition--whether pleasant or painful or neither-painful-nor-pleasant--are burning. Burning with the fire of lust, hatred, delusion, birth, aging and death, with lamentation, pain, displeasure, and despair. (Repeat for the ear/sounds, nose/odours, tongue/tastes, body/tactile objects, mind/mental phenomena.)"
SN35:54 (SA201): Savatthi, a certain bhikkhu
"When one knows and sees the [eye], [forms], [eye]-consciousness, [eye]-contact, and whatever feeling arises with [eye]-contact as condition--whether pleasant or painful or neither-painful-nor-pleasant--as impermanent, the fetters are abandoned. (Repeat for the ear/sounds, nose/odours, tongue/tastes, body/tactile objects, mind/mental phenomena.)"
SN35:88 (SA311): Savatthi, Ven. Punna *An Appendix Story*
"Punna, in which country will you dwell?" "Sunaparanta."
"Punna, the people of Sunaparanta are rough. If they abuse you, what will you think about that?" "I will think: 'These people of Sunaparanta are truly excellent, in that they do not give me a blow with the fist.'"
"Punna, if the people of Sunaparanta do take your life with a sharp knife, what will you think about that?" "Then I will think: 'There have been disciples of the Blessed One who, being disgusted by the body and by life, sought for an assailant. But I come upon this assailant even without a search.'"
"Good, Punna! Endowed with such self-control and peacefulness, you will be able to dwell in the Sunaparanta country."
Then, the Venerable Punna set out to the Sunaparanta country. During that rains, he established five hundred lay followers in the practice, and he himself realized the three true knowledges and attained final Nibbana.
SN35:93 (SA214): Savatthi, bhikkhus
"In dependence on the [eye] and [forms] there arises [eye]-consciousness. The [eye], [forms]. [eye]-consciousness are impermanent. The concurrence of these three things is called [eye]-contact. [Eye]-contact too is impermanent. Contacted, one feels, intends, perceives. Thus these things too are impermanent. (Repeat for the ear/sounds, nose/odours, tongue/tastes, body/tactile objects, mind/mental phenomena.)"
SN35:94 (SA279): Savatthi, bhikkhus
"The [eye] as a base for contact--if untamed, unguarded, unprotected, unrestrained--is a bringer of suffering. (Repeat for ear, nose, tongue, body, mind.)"
SN35:95 (SA312): Savatthi, Malunkyaputta
"When, firmly mindful, one sees a [form],
One is not inflamed by lust for [forms];
One experiences it with dispassionate mind
And does not remain holding it tightly.
"One fares mindfully in such a way
That even as one [sees] the [form],
And while one undergoes a feeling,
Suffering is exhausted, not built up.
For one dismantling suffering thus,
Nibbana is said to be closed by.
(Repeat for hears/sound, smells/odour, enjoys/taste, feels/contact, knows/object.)"
SN35:97 (SA277): Savatthi, bhikkhus
"If one dwells with restraint over the [eye] faculty, the mind is not soiled among [forms] cognizable by the [eye]. The mind of one who is happy becomes concentrated, phenomena becomes manifest. (Repeat for ear/sounds, nose/odours, tongue/tastes, body/tactile objects, mind/mental phenomena.)"
SN35:110/123 (SA240): Savatthi, bhikkhus
"The [eye] and [forms] are things that can be clung to; the desire and lust for them is the clinging there. (Repeat for ear/sounds, nose/odours, tongue/tastes, body/tactile objects, mind/mental phenomena.)"
SN35:117 (SA211): Savatthi, bhikkhus
"Your minds may often stray towards those five cords of sensual pleasure which have passed, or towards those that are present, or slightly towards those in the future. You should practice guarding of the mind in regard to those five cords of sensual pleasure which have passed. That base should be understood, where the [eye] ceases and perception of [forms] fades away. (Repeat for ear/sounds, nose/odours, tongue/tastes, body/tactile objects, mind/mental phenomena.)"
SN35:124 (SA237): Vesali, Ugga
"There are [forms] cognizable by the [eye]. If a bhikkhu seeks delight in them, welcomes them, and remains holding to them, his consciousness becomes dependent upon them and clings to them. A bhikkhu with clinging does not attain Nibbana. (Repeat for ear/sounds, nose/odours, tongue/tastes, body/tactile objects, mind/mental phenomena.)"
SN35:136 (SA308): Savatthi, bhikkhus
"Humans delight, take delight, rejoice in [forms]. With the change, fading away, and cessation of [forms], humans dwell in suffering. (Repeat for sounds, odours, tastes, tactile objects, mental phenomena.)"
SN35:138 (SA274): Savatthi, bhikkhus
"The [eye] is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness. (Repeat for ear, nose, tongue, body, mind.)
"Suppose people were to carry off branches and foliage in this Jeta's Grove, or to burn them. Would you think: 'People are carrying us off, or burning us'?"
"No, because that is neither our self nor what belongs to our self."
SN35:228 (SA217): Savatthi, bhikkhus
"The [eye] is the ocean for a person; its current consists of [forms]. One who withstands that current consisting of forms is said to have crossed the ocean of the [eye] with its waves, whirlpools, sharks, and demons. (Repeat for ear/sounds, nose/odours, tongue/tastes, body/tactile objects, mind/mental phenomena.)"
SN35:238 (SA1172): Savatthi, bhikkhus *Overview of Dhamma at Savatthi*
"Afraid of the four vipers, and of the five enemies, and of the intimate companion with drawn sword, and of the village-attacking dacoits, that man would flee. He would see a great expanse of water whose near shore was dangerous and fearful, and whose further shore was safe and free from danger. The mean would collect branches and bind them into a raft, making an effort with his hands and feet, he would get safely across to the far shore.
"I have made up this simile. 'The four vipers': the earth, water, heat, air elements. 'The five enemies': the five aggregates subject to clinging. 'The intimate companion with the drawn sword': delight and lust. 'The village-attacking dacoits': the six sense bases. The [eye] is attacked by agreeable and disagreeable [forms]. (Repeat for ear/sounds, nose/odours, tongue/tastes, body/tactile objects, mind/mental phenomena.) 'The great expanse of water': the floods of sensuality, existence, views, ignorance. 'The near shore': identity. 'The further shore': Nibbana. 'The raft': the Noble Eightfold Path. 'Making effort': the arousing of energy."
SN35:241 (SA1174): Bank of river Ganges, bhikkhus
"Do you see that great log being carried along by the current of the river Ganges? If that log does not veer towards the near shore, does not veer towards the far shore, does not get caught by human beings, does not get caught by nonhuman beings, and does not become inwardly rotten, it will slant, slope, and incline towards the ocean. Because the current of river Ganges slants, slopes, and inclines towards the the ocean.
"So too, bhikkhus, if you do not veer towards ..., you will slant, slope, and incline towards Nibbana. Because (right view) slants, slopes, and inclines towards Nibbana.
"'The near shore': six internal sense bases. 'The far shore': six external sense bases.
"'Getting caught by human beings': here, someone lives in association with laypeople: he rejoices with them and sorrows with them, and he involves himself in their affairs and duties.
"''Getting caught by nonhuman beings': here, someone lives the holy life with the aspiration to be reborn into a certain order of devas.
"'Inner rottenness': here, someone is immoral, one of evil character, of impure and suspect behaviour, secretive to his acts, no ascetic though claiming to be one, not a celibate though claiming to be one, inwardly rotten, corrupt, depraved."
SN35:247 (SA1171): Savatthi, bhikkhus
"One should understand restraint. Having seen a [form] with the [eye], a bhikkhu is not intent upon a pleasing [form] and not repelled by a displeasing [form]. (Repeat for ear/sound, nose/odour, tongue/taste, body/tactile object, mind/mental phenomenon.)
"Suppose a man would catch six animals--with different domains and different feeding grounds--and tie them by a strong rope. He would catch a snake, a crocodile, a bird, a dog, a jackal, and a monkey. He would bind them to a strong pillar. Then the six animals would each pull in the direction of its own feeding ground and domain. When these six animals become fatigued, they would stand close to that pillar.
"So too, when a bhikkhu has developed and cultivated mindfulness directed to the body, the [eye] does not pull in the direction of agreeable [forms] nor are disagreeable [forms] repulsive; (repeat for ear/sounds, nose/odours, tongue/tastes, body/tactile objects, mind/mental phenomena)."
SN35:248 (SA1168): Savatthi, bhikkhus
"The uninstructed worldling is struck in the eye, ear, nose, tongue, body, mind. If he sets his mind upon future renewed existence, then that senseless man is struck even more thoroughly.
"Subtle is the bondage of Mara. In conceiving, one is bound by Mara; by not conceiving, one is freed by the Evil One.
"'I am', 'I am this', 'I shall be', 'I shall not be', 'I shall consist of form', 'I shall be formless', 'I shall be percipient', 'I shall be nonpercipient', 'I shall neither be percipient nor percipient' are [conceivings]. [Conceiving] is a disease, a tumour, a dart. You should train yourselves thus: 'We will dwell with a mind devoid of [conceiving].' (Repeat for perturbation, palpitation, proliferation, involvement with conceit.)"
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(SA214/SN35:93,16字) 如是我聞：一時，佛住舍衛國。世尊告比丘：
(SA214/SN35:93,23字) 眼、色因緣生眼識，此三和合觸，觸已受、思、想，此等諸法無常。
(SA308/SN35:136，16字) 世人於色染著愛樂，彼色變滅，人則生苦。
(SA1170/SN35:247，24字) 聖弟子若眼見色，不起欲恚；耳鼻舌身意亦復如是；是名律儀。
(SA1171/SN35:247，5字) 當修身念處。
共68字
(SA1171/SN35:247，8字) 佛說經已，比丘歡喜。
注：(SA42/SN22:57) 眼耳鼻舌身意觸生思，是行