'ls there, monks, any method,
by following which a monk,
apart from belief, apart from inclination,
apart from hearsay, apart from argument as to method,
apart from reflection on reasons,
apart from delight in speculation,
could affirm insight thus:
'Ended is birth,
lived is the righteous life,
done is the task, for life in these conditions there is no hereafter?'
'For us, lord, things have their root in the Exalted One...
Well indeed were it if the meaning of this that has been spoken
were to manifest itself in the Exalted One.
Hearing it from him the monks will remember it.'
'There is indeed a method, monks,
by following which a monk....could affirm insight...
And what is that method?
Herein, monks, a monk, seeing an object with the eye,
either recognizes within him the existence of lust, malice and ignorance,
thus: 'I have lust, malice and ignorance',
or recognizes the non-existence of these qualities within him,
thus: 'I have not lust, malice and ignorance.'
Now as to that recognition of their existence or non-existence within him,
are these conditions, I ask, to be understood by belief,
or by inclination, or hearsay, or argument as to method,
or reflection on reasons, or delight in speculation?'
'Surely not, lord.'
'Are not these states to be understood
by seeing them with the eye of wisdom?'
'Then, monks, this is the method by following which,
apart from belief... a monk could affirm insight thus:
'Ended is birth...for life in these conditions there is no hereafter."
The same is said with regard to the ear-door, the door of the nose, the door
of the tongue, the body-door and the mind-door.
- The object for which the holy life is lived
- Is there a method?
- The purpose of the Buddha's teachings
- Experience an object through one of the six doors
- Experience an object without any doorway
- Some cittas perform many functions through many doors
- Bases and doors have different function
- Cittas and cetasikas arise on the same base
- What is the purpose of understanding