Then a number of monks came to see the Exalted One ...Seated at one side those monks said to the Exalted One: -“Now here, lord, the wandering sectarians thus question us: ‘What is the objective, friend, for which the holy life is lived under the rule of Gotama the recluse?’ Thus questioned, lord, we thus make answer to those wandering sectarians: ‘It is for the full knowledge of dukkha that the holy life is lived under the rule of the Exalted One.’ Pray, lord, when, thus questioned, we so make answer, do we state the views of the Exalted One, without misrepresenting the Exalted One by stating an untruth? Do we answer in accordance with his teaching, so that no one who agrees with his teaching and follows his views could incur reproach?”“Truly, monks, when thus questioned you thus make answer, you do state my views ...in stating that it is for the full knowledge of dukkha that the holy life is lived under my rule.But if, monks, the wandering sectarians should thus question you: ‘But what, friend, is that dukkha, for the full knowledge of which the holy life is lived under the rule of Gotama the recluse?’ - thus questioned you should answer thus: ‘The eye, friend is dukkha. For the full knowledge of that the holy life is lived ...Objects ...that pleasant or unpleasant or indifferent feeling that arises through eye-contact ...the mind... that pleasant or unpleasant or indifferent feeling that arises through mind-contact, - that also is dukkha. Fully to know that, the holy life is lived under the rule of the Exalted One.’ Thus questioned, monks, by those wandering sectarians, thus should you make answer.”
“Is 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, aversion and ignorance, thus: ‘I have lust, aversion and ignorance’, or recognizes the non-existence of these qualities within him, thus: ‘I have not lust, aversion 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 these states to be understood by seeing them with the eye of wisdom?”“Surely, lord.”“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.’ “
...they do not come from anywhere previous to their arising, nor do they go anywhere after their falling away. On the contrary, before their arising they had no individual essence, and after their falling away their individual essences are completely dissolved. And they occur without power (being exercisable over them)(73) since they exist in dependence on conditions...Likewise they should be regarded as incurious and uninterested. For it does not occur to the eye and visible object, etc., “Ah, that consciousness might arise from our concurrence”. And as door, physical basis, and object, they have no curiosity about, or interest in, arousing consciousness. On the contrary, it is the absolute rule that eye-consciousness, etc., come into being with the union of eye with visible object, and so on. So they should be regarded as incurious and uninterested...
At Sāvatthī...As the venerable Rādha thus sat at one side the Exalted One addressed him thus: -“I will show you the things to be understood, and the understanding, and the person who has understood. Do you listen to it.”The Exalted One thus spoke: “And what, Rādha, are the things to be understood? Body, Rādha, is a thing to be understood; so is feeling, perception, the activities (saṅkhārakkhandha). Consciousness is a thing to be understood. These, Rādha, are the things to be understood.And what, Rādha, is understanding?The destruction of lust, the destruction of hatred, the destruction of ignorance, - this, Radhā, is called ‘understanding’.And who, Rādha, is the person who has understood?‘Worthy’, should he be called, that venerable one of such and such a name, of such and such a clan: - that, Rādha, is the meaning of ‘the person who has understood’.“Sometimes the Buddha reminded people of the purpose of the teachings in a longer discourse, sometimes in a shorter discourse, but one has to be often reminded of the goal. What is the purpose of understanding if it does not lead to the eradication of defilements?