Sutta Pitaka
Samyutta Nikaya
Division III Ý Khandhaka
Book 21 Ý Khandha Samyutta
Section 2 Ý The Middle Fifty
Chapter 2 Ý Arahatta (Dutiyo) Vagga
Namo tassa bhagavato arahato samma sambuddhassa
21.2. 2. 1.
(63) Upadiyamano Ý Seizing
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. Then a certain monk approached the Blessed One worshipped and sat on a side.
3. That monk seated on a side said to the Blessed One: ßVenerable sir, it is good if the Blessed One would teach me in short, so that I, hearing it, would seclude and, withdrawing from the crowd, abide diligent to dispel.û
4. ßMonk, someone seizing is bound to Death and someone not seizing is released from the bonds of Death, the Evil One.û
ßBlessed One I understand it! Well Gone One I understand it!û
5. ßMonk, how do you know the detailed meaning of my short exposition?û
6. ßVenerable sir, someone seizing matter, seizing feelings, seizing perceptions, seizing intentions and seizing consciousness is bound to Death and someone not seizing matter, feelings, perceptions, intentions, and consciousness is released from the bonds of Death, the Evil One.
ßVenerable sir, I know the detailed meaning of the short exposition given by the Blessed One, thus.û
7. ßExcellent! Monk, you know the detailed meaning of my short exposition. Monk, someone seizing matter, seizing feelings, seizing perceptions, seizing intentions and seizing consciousness is bound to Death and someone not seizing matter, feelings, perceptions, intentions, and consciousness is released from the bonds of Death, the Evil One.
ßMonk, you should know the detailed meaning of my short exposition in this manner.û
8. Then that monk, secluded and withdrawing from the crowd, abode diligent to dispel; and before long for whatever purpose sons of clansmen rightfully leave the household and become homeless, he attained that incomparable end of the holy life, by himself and abode. He knew, ßBirth is destroyed, the holy life is lived to the end, and there is nothing more to wish.û
9. He became a perfect one.
21.2. 2. 2.
(64) Ma¤¤amàno Ý The One Who Thinks
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. Then a certain monk approached the Blessed One worshipped and sat on a side.
3. That monk seated on a side said to the Blessed One: ßVenerable sir, it is good if the Blessed One would teach me in short, so that I hearing it would seclude and, withdrawing from the crowd, abide diligent to dispel.û
4. ßMonk, someone thinking is bound to Death and someone not thinking is released from the bonds of Death, the Evil One.û
ßBlessed One I understand it! Well Gone One I understand it!û
5. ßMonk, how do you know the detailed meaning of my short exposition?û
6. ßVenerable sir, someone thinking of matter, thinking of feelings, thinking of perceptions, thinking of intentions, and thinking of consciousness is bound to Death and someone not thinking of matter, feelings, perceptions, intentions, and consciousness is released from the bonds of Death, the Evil One.
ßVenerable sir, I know the detailed meaning of the short exposition given by the Blessed One, thus.û
7. ßExcellent! Monk, you know the detailed meaning of my short exposition. Monk, someone thinking of matter, thinking of feelings, thinking of perceptions, thinking of intentions, and thinking of consciousness is bound to Death; and someone not thinking of matter, feelings, perceptions, intentions, and consciousness is released from the bonds of Death, the Evil One.
ßMonk, you should know the detailed meaning of my short exposition in this manner.û
8. Then that monk, secluded and withdrawing from the crowd, abode diligent to dispel; and before long for whatever purpose sons of clansmen rightfully leave the household and become homeless, he attained that incomparable end of the holy life by himself and abode. He knew, ßBirth is destroyed, the holy life is lived to the end, and there is nothing more to wish.û
9. He became a perfect one.
21.2. 2. 3.
(65) Abhinandamàno Ý One Who Enjoys
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. Then a certain monk approached the Blessed One worshipped and sat on a side.
3. That monk seated on a side said to the Blessed One: ßVenerable sir, it is good if the Blessed One would teach me in short, so that I, hearing it, could seclude and, withdrawing from the crowd, abide diligent to dispel.û
4. ßMonk, someone enjoying, is bound to Death and someone not enjoying is released from the bonds of Death, the Evil One.û
ßBlessed One I understand it! Well Gone One I understand it!û
5. ßMonk, how do you know the detailed meaning of my short exposition?û
6. ßVenerable sir, someone enjoying matter, enjoying feelings, enjoying perceptions, enjoying intentions, and enjoying consciousness is bound to Death and someone not enjoying matter, feelings, perceptions, intentions, and consciousness is released from the bonds of Death, the Evil One.
ßVenerable sir, I know the detailed meaning of the short exposition given by the Blessed One, thus.û
7. ßExcellent! Monk, you know the detailed meaning of my short exposition. Monk, someone enjoying matter, enjoying feelings, enjoying perceptions, enjoying intentions, and enjoying consciousness is bound to Death and someone not enjoying matter, feelings, perceptions, intentions, and consciousness is released from the bonds of Death, the Evil One.
ßMonk, you should know the detailed meaning of my short exposition in this manner.û
8. Then that monk, secluded and withdrawing from the crowd, abode diligent to dispel; and before long for whatever purpose sons of clansmen rightfully leave the household and become homeless, he attained to that incomparable end of the holy life by himself and abode. He knew, ßBirth is destroyed, the holy life is lived to the end, and there is nothing more to wish.û
9. He became a perfect one.
21.2. 2. 4.
(66) Aniccaü Ý Impermanent
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. Then a certain monk approached the Blessed One worshipped and sat on a side.
3. That monk seated on a side said to the Blessed One: ßVenerable sir, it is good if the Blessed One would teach me in short, so that I, hearing it, could seclude and, withdrawing from the crowd, abide diligent to dispel.û
4. ßMonk, you should dispel whatever interest for that which is impermanent.û
ßBlessed One I understand it! Well Gone One I understand it!û
5. ßMonk, how do you know the detailed meaning of my short exposition?û
6. ßVenerable sir, matter is impermanent; I should dispel interest for it. Feelings, perceptions, intentions, and consciousness, are impermanent; I should dispel interest for them.
ßVenerable sir, I know the detailed meaning of the short exposition given by the Blessed One, thus.û
7. ßExcellent! Monk, you know the detailed meaning of my short exposition. Monk, matter is impermanent; you should dispel interest for it. Feelings, perceptions, intentions, and consciousness are impermanent; you should dispel interest for them.
ßMonk, you should know the detailed meaning of my short exposition in this manner.û
8. Then that monk, secluded and withdrawing from the crowd, abode diligent to dispel; and before long for whatever purpose sons of clansmen rightfully leave the household and become homeless, he attained to that incomparable end of the holy life and abode. He knew, ßBirth is destroyed, the holy life is lived to the end, and there is nothing more to wish.û
9. He became a perfect one.
21.2. 2. 5.
(67) Dukkhaü Ý Unpleasant
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. Then a certain monk approached the Blessed One worshipped and sat on a side.
3. That monk seated on a side said to the Blessed One: ßVenerable sir, it is good if the Blessed One would teach me in short, so that I, hearing it, could seclude and, withdrawing from the crowd, abide diligent to dispel.û
4. ßMonk, you should dispel whatever interest for that which is unpleasant.û
ßBlessed One I understand it! Well Gone One I understand it!û
5. ßMonk, how do you know the detailed meaning of my short exposition?û
6. ßVenerable sir, matter is unpleasant; I should dispel interest for it. Feelings, perceptions, intentions, and consciousness, are unpleasant; I should dispel interest for them.
ßVenerable sir, I know the detailed meaning of the short exposition given by the Blessed One, thus.û
7. ßExcellent! Monk, you know the detailed meaning of my short exposition. Monk, matter is unpleasant; you should dispel interest for it. Feelings, perceptions, intentions, and consciousness, are unpleasant; you should dispel interest for them.''
ßMonk, you should know the detailed meaning of my short exposition in this manner.û
8. Then that monk, secluded and withdrawing from the crowd, abode diligent to dispel; and before long for whatever purpose sons of clansmen rightfully leave the household and become homeless, he attained to that incomparable end of the holy life and abode. He knew, ßBirth is destroyed, the holy life is lived to the end, and there is nothing more to wish.û
9. He became a perfect one.
21.2. 2. 6.
(68) Anatta Ý Lack a Self
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. Then a certain monk approached the Blessed One worshipped and sat on a side.
3. That monk seated on a side said to the Blessed One: ßVenerable sir, it is good if the Blessed One would teach me in short, so that I, hearing it, could seclude and, withdrawing from the crowd, abide diligent to dispel.û
4. ßMonk, you should dispel whatever interest for that which lacks self.û
ßBlessed One I understand it! Well Gone One I understand it!û
5. ßMonk, how do you know the detailed meaning of my short exposition?û
6. ßVenerable sir, matter lacks self; I should dispel interest for it. Feelings, perceptions, intentions, and consciousness lack self. I should dispel interest for them.û
ßVenerable sir, I know the detailed meaning of the short exposition given by the Blessed One, thus.û
7. ßExcellent! Monk, you know the detailed meaning of my short exposition. Monk, matter lacks self. You should dispel interest for it. Feelings, perceptions, intentions, and consciousness lack self. You should dispel interest for them.
ßMonk, you should know the detailed meaning of my short exposition in this manner.û
8. Then that monk, secluded and withdrawing from the crowd, abode diligent to dispel; and before long for whatever purpose sons of clansmen rightfully leave the household and become homeless, he attained that incomparable end of the holy life and abode. He knew, ßBirth is destroyed, the holy life is lived to the end, and there is nothing more to wish.û
9. He became a perfect one.
21.2. 2. 7.
(69) Anattaniyaü Ý Does Not Belong to Self
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. Then a certain monk approached the Blessed One worshipped and sat on a side.
3. That monk seated on a side said to the Blessed One: ßVenerable sir, it is good if the Blessed One would teach me in short, so that I, hearing it, could seclude and, withdrawing from the crowd, abide diligent to dispel.û
4. ßMonk, you should dispel whatever interest for that which does not belong to selfû
ßBlessed One I understand it! Well Gone One I understand it!û
5. ßMonk, how do you know the detailed meaning of my short exposition?û
6. ßVenerable sir, matter does not belong to self. I should dispel interest for it. Feelings, perceptions, intentions, and consciousness, do not belong to self. I should dispel interest for them.
ßVenerable sir, I know the detailed meaning of the short exposition given by the Blessed One, thus.û
7. ßExcellent! Monk, you know the detailed meaning of my short exposition. Monk, matter does not belong to self, you should dispel interest for it. Feelings, perceptions, intentions, and consciousness, do not belong to self; you should dispel interest for them.
ßMonk, you should know the detailed meaning of my short exposition in this manner.û
8. Then that monk, secluded and withdrawing from the crowd, abode diligent to dispel; and before long for whatever purpose sons of clansmen rightfully leave the household and become homeless, he attained that incomparable end of the holy life and abode. He knew, ßBirth is destroyed, the holy life is lived to the end, and there is nothing more to wish.û
9. He became a perfect one.
21.2. 2. 8.
(70) Rajanãyasanñhitaü Ý Establisment of Excitement
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. Then a certain monk approached the Blessed One worshipped and sat on a side.
3. That monk seated on a side said to the Blessed One: ßVenerable sir, it is good if the Blessed One would teach me in short, so that I, hearing it, could seclude and, withdrawing from the crowd, abide diligent to dispel.û
4. ßMonk, you should dispel whatever interest for the establishment of excitement.û
ßBlessed One I understand it! Well Gone One I understand it!û
5. ßMonk, how do you know the detailed meaning of my short exposition?û
6. ßVenerable sir, excitement gets established for matter. I should dispel interest for it. Excitement gets established for feelings, perceptions, intentions, and consciousness. I should dispel interest for them.
ßVenerable sir, I know the detailed meaning of the short exposition given by the Blessed One, thus.û
7. ßExcellent! Monk, you know the detailed meaning of my short exposition. Monk, excitement gets established for matter, you should dispel interest for it. Excitement gets established for feelings, perceptions, intentions, and consciousness. You should dispel interest for them.
ßMonk, you should know the detailed meaning of my short exposition in this manner.û
8. Then that monk, secluded and withdrawing from the crowd, abode diligent to dispel; and before long for whatever purpose sons of clansmen rightfully leave the household and become homeless, he attained that incomparable end of the holy life and abode. He knew, ßBirth is destroyed, the holy life is lived to the end, and there is nothing more to wish.û
9. He became a perfect one.
21.2. 2. 9.
(71) Ràdha Ý Venerable Ràdha
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. Then venerable Ràdha approached the Blessed One worshipped and sat on a side.
3. Venerable Ràdha seated on a side said to the Blessed One: ßVenerable sir, knowing what and seeing what in this sixfold conscious body and all external mental objects would the latent tendencies of self pride and self interest not be present?û
4. ßRadha, whatever matter in the past, future or at present, internal or external, rough or fine, unexalted or exalted, far or near, all that matter is not mine, am not in it and it is not my self, should be seen as it really is with right wisdom.
5. Ràdha, whatever feelings in the past, future or at present, internal or external, rough or fine, unexalted or exalted, far or near, all those feelings are not mine, am not in them and they are not my self, should be seen as it really is, with right wisdom.
6. Ràdha, whatever perceptions in the past, future or at present, internal or external, rough or fine, unexalted or exalted, far or near, all those perceptions are not mine, am not in them and they are not my self, should be seen as it really is, with right wisdom.
7. Ràdha, whatever intentions in the past, future or at present, internal or external, rough or fine, unexalted or exalted, far or near, all those intentions are not mine, am not in them and they are not my self, should be seen as it really is, with right wisdom.
8. Ràdha, whatever consciousness in the past, future or at present, internal or external, rough or fine, unexalted or exalted, far or near, all that consciousness is not mine, am not in it and it is not my self, should be seen as it really is, with right wisdom.
9. Ràdha, knowing thus and seeing thus in this sixfold conscious body and all external mental signs the latent tendencies of self pride and self interest are not present.
10. Then venerable Ràdha secluded and withdrawing from the crowd abode diligent to dispel and before long for whatever purpose sons of clansmen rightfully leave the household and become homeless, he attained that incomparable end of the holy life and abode. He knew, ßBirth is destroyed, the holy life is lived to the end, and there is nothing more to wish.û He became a perfect one.
21.2. 2. 10.
(72) Suràdha Ý Venerable Suràdha
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. Then venerable Suràdha approached the Blessed One worshipped and sat on a side.
3. Venerable Suràdha seated on a side said to the Blessed One: ßVenerable sir, knowing what and seeing what in this sixfold conscious body and all external mental signs would the love of self pride and self interest be dismissed and the mind well released?û
4. ßSuràdha, whatever matter in the past, future or at present, internal or external, rough or fine, unexalted or exalted, far or near, all that matter is not mine, am not in it and it is not my self, seeing this as it really is with right wisdom the mind is well released.
5. Suràdha, whatever feelings in the past, future or at present, internal or external, rough or fine, unexalted or exalted, far or near, all those feelings are not mine, am not in them and they are not my self, seeing this as it really is, with right wisdom the mind is well released.
6. Suràdha, whatever perceptions in the past, future or at present, internal or external, rough or fine, unexalted or exalted, far or near, all those perceptions are not mine, am not in them and they are not my self, seeing this as it really is, with right wisdom the mind is well released.
7. Suràdha, whatever intentions in the past, future or at present, internal or external, rough or fine, unexalted or exalted, far or near, all those intentions are not mine, am not in them and they are not my self, seeing this as it really is, with right wisdom. the mind is well released.
8. Suradha, whatever consciousness in the past, future or at present, internal or external, rough or fine, unexalted or exalted, far or near, all that consciousness is not mine, am not in it and it is not my self, seeing this as it really is, with right wisdom the love of self pride and self interest is dismissed and the mind well released.
9. Suradha, knowing thus and seeing thus in this sixfold conscious body and all external mental signs the love of self pride and self interest is dismissed and the mind well released
10. Then venerable Suradha, secluded and withdrawing from the crowd, abode diligent to dispel and before long for whatever purpose sons of clansmen rightfully leave the household and become homeless, he attained that incomparable end of the holy life and abode. He knew, ßBirth is destroyed, the holy life is lived to the end, and there is nothing more to wish.û He became a perfect one.
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