Sutta Pitaka
Samyutta Nikaya
Division III Ý Khandhaka
Book 21 Ý Khandha Samyutta
Section 1 Ý The Root Fifty
Chapter 3 Ý Bhara (Tatiyo) Vagga
Namo tassa bhagavato arahato samma sambuddhassa
2. 1. 3. 1.
(22) Bharam Ý The Load
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta's grove in Savatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, I will preach you the burden, the carrier of the burden, taking up the burden and putting off the burden. Listen to it carefully with attention.
4. ßMonks what is the burden?
The five holding masses is the reply. What five? The holding mass of matter, the holding mass of feelings, the holding mass of perceptions, the holding mass of intentions and the holding mass of consciousness. Monks, to this is called the burden.
5. ßMonks, who is the bearer of the burden? The reply is this person, such as the venerable one of this name and clan. Monks, to him is said, the bearer of the burden.
6. ßMonks, what is taking up the load?
ßIt is this craving to be, again and again, enjoying this and that with interest and greed, such as greed for sensuality, greed `to be' and greed, `not to be'. Monks, to this is called taking up the load.
7. ßMonks, what is putting off the burden? The cessation of that same greed without anything remaining, the abandoning, rejection, the release and doing without it. Monks, to this is called putting off the burden.û
8. The Blessed One said thus and further the Teacher said thus:
ßIndeed the burden is the five holding masses
The bearer of the burden is this person
Taking up a burden is unpleasant.
And putting off the burden is pleasant
Laying down the heavy load,
And not taking up another load,
Pulling out craving altogether
And satisfied, he is finally extinguishedû
2. 1. 3. 2.
(23) Pari¤¤a Ý Accurate Knowledge
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, I will preach you, the Teaching to be accurately known, listen to it for accurate understanding.
4. ßMonks, what is the Teaching to be accurately known. Monks, matter is to be accurately known, feelings are to be accurately known, perceptions are to be accurately known, intentions are to be accurately known and consciousness is to be accurately known. ßMonks, these things are to be accurately known.
5. ßMonks, what is complete knowledge? Monks, it's the destruction of greed, the destruction of anger and the destruction of delusion. Monks, this is complete knowledge.û
2. 1. 3. 3.
3. 24) Parijànaü Ý To Know Accurately by Experiencing
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, without accurately experiencing matter, without loosing interest for it and giving it up it is not possible to destroy unpleasantness.
4.-6. ßMonks, without accurately experiencing feelings, perceptions, intentions, without loosing interest for them and giving them up it is not possible to destroy unpleasantness.
7. ßMonks, without accurately experiencing consciousness and without loosing interest for it and giving it up it is not possible to destroy unpleasantness.
8. ßMonks, accurately experiencing matter, loosing interest for it and giving it up it is possible to destroy unpleasantness.
9.-11 Monks, accurately experiencing feelings, perceptions, intentions loosing interest for them and giving them up it is possible to destroy unpleasantness.
12. ßMonks, accurately experiencing consciousness loosing interest for it and giving it up it is possible to destroy unpleasantness.
2. 1. 3. 4.
(25) Chandaràga Ý Interest and Greed
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
ßMonks, dispel whatever interest there is, for matter, in this manner matter is dismissed, uprooted, made a palm stump and made a thing that would not grow again.
3. ßMonks, dispel whatever interest there is, for feelings, in this manner feelings are dismissed, uprooted, made palm stumps and made not to grow again.
4. ßMonks, dispel whatever interest there is, for perceptions, in this manner perceptions are dismissed, uprooted, made palm stumps and made not to grow again.
5. ßMonks, dispel whatever interest there is, for intentions, in this manner intentions are dismissed, uprooted, made palm stumps and made not to grow again.
6. ßMonks, dispel whatever interest there is, for consciousness, in this manner consciousness is dismissed, uprooted, made a palm stump and made a thing that would not grow again.û
2. 1. 3. 5.
(26) Assàdo I Ý Satisfaction I
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, in the past when I was an aspirant for enlightenment this occurred to me:
4. ßWhat is the satisfaction in matter, what is the danger in matter and what is the escape from matter? What is the satisfaction in feelings, what is the danger in feelings and what is the escape from feelings? What is the satisfaction in perceptions, what is the danger in perceptions and what is the escape from perceptions? What is the satisfaction in intentions, what is the danger in intentions and what is the escape from intentions? What is the satisfaction in consciousness, what is the danger in consciousness and what is the escape from consciousness?
5. ßMonks, it occurred to me:
6. ßThe pleasantness and pleasure that arises on account of matter is the satisfaction. That matter is impermanent, unpleasant and subject to change is the danger. The taming of interest and greed for matter and dispelling interest and greed for it, is the escape from matter.
7. ßThe pleasantness and pleasure that arises on account of feelings is the satisfaction. The fact that feelings are impermanent, unpleasant and subject to change is the danger. The taming of interest and greed for feelings and dispelling interest and greed for them is the escape from feelings.
8. ßThe pleasantness and pleasure that arises on account of perceptions is the satisfaction. The fact that perceptions are impermanent, unpleasant and subject to change is the danger. The taming of interest and greed for perceptions and dispelling interest and greed for them is the escape from perceptions.
9. ßThe pleasantness and pleasure that arises on account of intentions is the satisfaction. The fact that intentions are impermanent, unpleasant and subject to change is the danger. The taming of interest and greed for intentions and the dispelling of interest and greed for them, is the escape from intentions.
10. The pleasantness and pleasure that arises on account of consciousness is the satisfaction. That consciousness is impermanent, unpleasant and subject to change is its danger. The taming of interest and greed for consciousness and dispelling interest and greed for it, is the escape from consciousness.
11. ßMonks, until I accurately knew the satisfaction as the satisfaction, the danger as the danger and the escape as the escape from the five holding masses as it really is, I did not acknowledge the attainment of rightful noble enlightenment, to this world together with its gods and men, Maras, Brahmas and the community of recluses and brahmins.
12. ßMonks, when I accurately knew the satisfaction as the satisfaction, the danger as the danger and the escape as the escape from the five holding masses as it really is, I acknowledged the attainment of rightful noble enlightenment, to this world together with its gods and men, Maras, Brahmas, and the community of recluses and brahmins.
13. ßKnowledge too arose to me about this and the release of my mind became unshakeable. This is my last birth. I will not be born again.û
2. 1. 3. 6.
(27) Assàdo II Ý Satisfaction II
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, I wandered in search of the satisfaction of matter. I have wisely seen and realized all the satisfaction of matter.
4. ßMonks, I wandered in search of the dangers of matter. I have wisely seen and realized all dangers of matter.
5. ßMonks, I wandered in search of the escape from matter. I have wisely seen and realized all escapes from matter.
6. ßMonks, I wandered in search of the satisfaction of feelings. I have wisely seen and realized all the satisfaction of feelings.
7. ßMonks, I wandered in search of the dangers of feelings. I have wisely seen and realized all the dangers of feelings.
8. ßMonks, I wandered in search of the escape from feelings. I have wisely seen and realized all escapes from feelings.
9. ßMonks, I wandered in search of the satisfaction of perceptions. I have wisely seen and realized all satisfactions of perceptions.
10. ßMonks, I wandered in search of the dangers of perceptions. I have wisely seen and realized all the dangers of perceptions.
11. ßMonks, I wandered in search of the escape from perceptions. I have wisely seen and realized all the escapes from perceptions
12. ßMonks, I wandered in search of the satisfaction of intentions. I have wisely seen and realized all the satisfactions of intentions.
13. ßMonks, I wandered in search of the dangers of intentions. .I have wisely seen and realized all the dangers of intentions.
14. ßMonks, I wandered in search of the escapes from intentions. I have wisely seen and realized all the escapes from intentions.
15. ßMonks, I wandered in search of the satisfaction of consciousness. I have wisely seen and realized all satisfactions of consciousness.
16. . ßMonks, I wandered in search of the dangers of consciousness. I have wisely seen and realized all the dangers of consciousness.
17. ßMonks, I wandered in search of the escape from consciousness, I have wisely seen and realized all the escapes from consciousness.
18. ßMonks, until I accurately knew the satisfaction as the satisfaction, the danger as the danger and the escape as the escape from the five holding masses as it really is, I did not acknowledge the attainment of rightful noble enlightenment, to this world together with its gods and men, Maras, Brahmas and the community of recluses and brahmins
19. ßMonks, when I accurately knew the satisfaction as the satisfaction, the danger as the danger and the escape as the escape from the five holding masses as it really is, I acknowledged the attainment of rightful noble enlightenment, to this world together with its gods and men, Maras, Brahmas and the community of recluses and brahmins
20. Knowledge, too, arose to me about this, and the release of my mind became unshakeable. `This is my last birth. I will not be born again.'û
2. 1. 3. 7.
(28) Assàdo III Ý Satisfaction III
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, if there was no satisfaction in matter, beings would not be attached to matter. Since there is satisfaction in matter, beings get attached to matter.
4. ßMonks, if there was no danger in matter, beings would not turn from matter. Since there is danger in matter, beings turn from matter.
5. ßMonks, if there was no escape from matter, beings would not escape from matter. Since there is an escape from matter, beings escape from matter.
6. ßMonks, if there was no satisfaction in feelings, beings would not be attached to feelings. Since there is satisfaction in feelings, beings get attached to feelings.
7. ßMonks, if there was no danger in feelings, beings would not turn from feelings. Since there is danger in feelings, beings turn from feelings.
8. ßMonks, if there was no escape from feelings, beings would not escape from feelings. Since there is an escape from feelings, beings escape from feelings.
9. ßMonks, if there was no satisfaction in perceptions, beings would not be attached to perceptions. Since there is satisfaction in perceptions, beings get attached to perceptions.
10. ßMonks, if there was no danger in perceptions, beings would not turn from perceptions. Since there is danger in perceptions, beings turn from perceptions.
11. ßMonks, if there was no escape from perceptions, beings would not escape from perceptions. Since there is an escape from perceptions, beings escape from perceptions.
12. ßMonks, if there was no satisfaction in intentions, beings would not be attached to intentions. Since there is satisfaction in intentions, beings get attached to intentions.
13. ßMonks, if there was no danger in intentions, beings would not turn from intentions. Since there is danger in intentions, beings turn from intentions.
14. ßMonks, if there was no escape from intentions, beings would not escape from intentions. Since there is an escape from intentions, beings escape from intentions.
15. ßMonks, if there was no satisfaction in consciousness, beings would not be attached to consciousness. Since there is satisfaction in consciousness, beings get attached to consciousness.
16. ßMonks, if there was no danger in consciousness, beings would not turn from consciousness. Since there is danger in consciousness, beings turn away from consciousness.
17. ßMonks, if there was no escape from consciousness, beings would not escape from consciousness. Since there is an escape from consciousness, beings escape from consciousness.
18. ßMonks, until beings accurately knew the satisfaction as the satisfaction, the danger as the danger and the escape as the escape from these five holding masses as it really is, they did not live with a mind freed, unbound, released and set free from this world together with its gods and men, Maras, Brahmas and the community of recluses and brahmins.
19. ßMonks, when they accurately know the satisfaction as the satisfaction, the danger as the danger and the escape as the escape from the five holding masses as it really is, they will live with a mind freed, unbound, unrestrictedly released and set free from this world together with its gods and men, Maras, Brahmas and the community of recluses and brahmins.û
2. 1. 3. 8.
(29) Abhinandanaü Ý Delights
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, he who delights in matter, delights in unpleasantness and I say, he who delights in unpleasantness is not released from unpleasantness.
4. ßMonks, he who delights in feelings, delights in unpleasantness and I say, he who delights in unpleasantness is not released from unpleasantness.
5. ßMonks, he who delights in perceptions, delights in unpleasantness and I say, he who delights in unpleasantness is not released from unpleasantness.
6. ßMonks, he who delights in intentions, delights in unpleasantness and I say, he who delights in unpleasantness is not released from unpleasantness.
7. ßMonks, he who delights in consciousness, delights in unpleasantness and I say, he who delights in unpleasantness is not released from unpleasantness.
8. ßMonks, he that does not delight in matter does not delight in unpleasantness and I say, he is released from unpleasantness.
9. ßMonks, he that does not delight in feelings, does not delight in unpleasantness and I say, he is released from unpleasantness.
10. ßMonks, he that does not delight in perceptions, does not delight in unpleasantness and I say, he is released from unpleasantness.
11. ßMonks, he that does not delight in intentions, does not delight in unpleasantness and I say, he is released from unpleasantness.
12. ßMonks, he that does not delight in consciousness, does not delight in unpleasantness and I say, he is released from unpleasantness.û
2. 1. 3. 9.
(30) Uppàdaü Ý Arising
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, the arising of matter, its steadying and appearance as birth, the establishment of ailments and the appearance of decay and death, is the arising of unpleasantness.
4. ßMonks, the arising of feelings, their getting steady, appearance as birth, the establishment of ailments and the appearance of decay and death is the arising of unpleasantness.
5. ßMonks, the arising of perceptions, their getting steady, appearance as birth, the establishment of ailments and the appearance of decay and death, is the arising of unpleasantness.
6. ßMonks, the arising of intentions, their getting steady, appearance as birth, the establishment of ailments and the appearance of decay and death, is the arising of unpleasantness.
7. ßMonks, the arising of consciousness, its steadying and appearance as birth, the establishment of ailments and the appearance of decay and death, is the arising of unpleasantness.
8. ßMonks, the cessation of matter, its mastery, fading, the mastery of ailments and overcoming decay and death, is the cessation of unpleasantness.
9. ßMonks, the cessation of feelings, their mastery, fading, the mastery of ailments and the overcoming of decay and death is the cessation of unpleasantness.
10. ßMonks, the cessation of perceptions, their mastery, fading, the mastery of ailments and the overcoming of decay and death is the cessation of unpleasantness.
11. ßMonks, the cessation of intentions, their mastery, fading, the mastery of ailments and the overcoming of decay and death is cessation of unpleasantness.
12. ßMonks, the cessation of consciousness, its mastery, fading, the mastery of ailments and the overcoming of decay and death is the cessation of unpleasantness.û
2. 1. 3. 10.
(31) Aghamålaü Ý Root of Evil
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, I will tell the evil and the root of evil, listen to it and attend carefully to it.
4. ßMonks, what is evil? Monks matter is evil, feelings are evil, perceptions are evil, intentions are evil and consciousness is evil. These are said to be evil.
5. ßWhat is the root of evil? It is this same craving with interest and greed to be born again and again, enjoying it here and there such as craving for sensuality, craving to be and craving not to be. To this is said the root of evil.
2. 1. 3. 11.
(32) Pabhaïgu Ý Destruction
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, I will tell the destruction and the non destruction, listen and attend to it carefully.
4. ßMonks, what is destruction and what is non destruction?
5. ßMonks, matter is destruction and its cessation, mastery and fading is non-destruction.
6. ßMonks, feelings are destruction and their cessation, mastery and fading is non-destruction.
7. ßMonks, perceptions are destruction and their cessation, mastery and fading is non-destruction.
8. ßMonks, intentions are destruction and their cessation, mastery and fading is non-destruction.
9. ßMonks consciousness is destruction and its cessation, mastery and fading is non-destruction.û
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