Sutta Pitaka
Samyutta Nikaya
Division II Ý Nidana
Book 12 Ý Abhisamaya Samyutta
Chapter 6 Ý Dukkha Vagga
Namo tassa bhagavato arahato sammà sambuddhassa
12. 6. 1.
(51) Parivimansana Ý Examination
1. 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, saying ßMonks.û
Those Monks replied: ßYes, venerable sir.û
3. And the Blessed One said thus:
ßMonks, how do you examine the Teaching for the rightful ending of unpleasantness?û
ßVenerable sir, the Blessed One's leading is the Teaching. It is the Blessed One's refuge. Good that it's meaning occurs to the Blessed One.û
4. ßThen Monks, listen and attend carefully I will tell.û
ßYes, venerable sir,û those monks replied.
And the Blessed One said thus:
5. ßHere, monks, the monk examines. The various kinds of unpleasantness that rises in the world as decay and death. Tied to what, rising and born from what and rooted from what is it? When what is present is decay and death. When what is not present is there no decay and death?
6. ßThe examining monk knows thus:
ßThe various kinds of unpleasantness that arise in the world with decay and death are tied to birth, arise at birth, are born with birth and are rooted in birth. When birth is present there is decay and death, with the absence of birth there is no decay and death.
7. ßHe knows decay and death, the arising of decay and death, the cessation of decay and death and the lead to the cessation of decay and death. He falls to that method and lives a life accordingly.
8. ßMonks, to this is said the monk has fallen to the method of rightful destruction of unpleasantness through the cessation of decay and death.
9. ßThen again the monk examines, in this world, various kinds of unpleasantness arise from being, ... re ... holding, ... re ... craving , ... re ... feelings, ... re ... from contacts, ... re ... six spheres, ... re ... name and matter, ... re ... consciousness, ... re ... determinations , ... re ... Tied to what, arising from what, born from what and rooted in what, is this unpleasantness? When what is present are there determinations? With the absence of what are there no determinations?
10. ßThe examining monk knows thus:
ßThe various kinds of unpleasantness that arise in the world with determinations are tied to ignorance, arise with ignorance, are born with ignorance and are rooted in ignorance. When ignorance is present there are determinations, with the absence of ignorance there are no determinations.
11. ßHe knows determinations, the arising of determinations the cessation of determinations and the lead to the cessation of determinations. He falls to that method and lives a life accordingly, to this is said the monk has fallen to the method of rightful destruction of unpleasantness through the cessation of determinations.
12. ßMonks, should a person shrouded in ignorance intend merit, his consciousness reaches to merit. Should a person shrouded in ignorance intend demerit, his consciousness reaches to demerit. Should a person shrouded in ignorance intend imperturbability, his consciousness aims the imperturbable state ...
13. Monks, when the monk's ignorance has faded and is dispelled when science has arisen he does not intend merit, does not intend demerit neither does he intend imperturbability.
14. ßNot intending and not planning he does not cling to anything in the world. The clinging severed he is not worried. Not worried he is extinguished internally. He knows birth is destroyed, the holy life is lived, duties are done, there is nothing more to wish.
15. ßHe feels pleasant feelings, knows they are impermanent and knows should not cling to them. Or take delight in them. Feels unpleasant feelings, knows they are impermanent and should not cling to them, or delight in them. Feels neither unpleasant nor pleasant feelings, knows they are impermanent, knows should not cling to them, or delight in them
16. ßFeeling, pleasant feelings he feels them not attached. Feeling, unpleasant feelings he feels them not attached. Feeling, neither unpleasant nor pleasant feelings he feels them not attached.
17. ßKnowing he will feel feelings, limited to the body and knowing he will feel feelings limited to life. He will know, when the body breaks up, before the end of life, all disagreeable feelings would be cooled and only the body will remain.
18. ßLike a man taking out a baked pot from the furnace would put it on level ground and its warmth would extinguish there itself and the pieces of the pot would remain. In the same manner knowing he will feel feelings, limited to the body and knowing he will feel feelings limited to life. He will know, when the body breaks up, before the end of life, all disagreeable feelings will be cooled and only the body will remain.
19. ßThen monks, would a monk who has destroyed desires intend merit, would he intend demerit or would he intend the imperturbable. state?û
ßVenerable sir, he would intend none of themû
20. ßWithout any determinations, when determinations have ceased could consciousness be pointed out?û
ßNo, venerable sir.û.
21. ßWithout any consciousness, when consciousness have ceased could name and matter be pointed out?û
ßNo, venerable sir.û
22. ßWithout name and matter, when name and matter have ceased could the six spheres be pointed out?û
ßNo, venerable sir.û
23. ßWithout the six spheres, when the six spheres have ceased could contacts be pointed out?û
ßNo, venerable sir.û
24. ßWithout any contacts, when contacts have ceased could feelings be pointed out?û
ßNo, venerable sir.û
25. ßWithout any feelings, when feelings have ceased could craving be pointed out?û
ßNo, venerable sir.û
26. ßWithout any craving, when craving have ceased could holding be pointed out?û
ßNo, venerable sir.û
27. ßWithout any holding, when holding has ceased could `being' be pointed out?û
ßNo, venerable sir.û
28. ßWithout any being, when being has ceased could birth be pointed out?û
ßNo, venerable sir.û
29. ßWithout birth, when birth has ceased could decay and death be pointed out?û
ßNo, venerable sir.û
30. ßExcellent monks! In this manner you were led higher and higher. This is the highest good. Monks, find release in this, have no doubts about it. It is the end of unpleasantness.û
12. 6. 2.
(52) Upàdàna Ý Holding
1. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, craving grows of one who sees enjoyment and grasps sensual and material things. On account of craving is holding. On account of holding is being. On account of being is birth. On account of birth arise decay, death, grief, lament, unpleasantness, displeasure and distress. Thus rises the complete mass of unpleasantness.
3. ßMonks, a huge flame burns on account of about ten, twenty, thirty or forty cart loads of firewood and a man from time to time puts only dried grass and dried cow dung to it. This flame will burn for a long time, on account of those supports.
4. ßIn the same manner, monks, craving grows of one who sees enjoyment and grasps sensual and material things. On account of craving is holding. On account of holding is being. On account of being is birth. On account of birth arise decay, death, grief, lament, unpleasantness, displeasure and distress. Thus rises the complete mass of unpleasantness.
5. ßMonks, craving ceases in one who sees the danger of grasping, sensual and material things. With the cessation of craving, holding ceases. With the cessation of holding being ceases. With the cessation of being birth ceases. And with the cessation of birth cease decay, death, grief, lament, unpleasantness, displeasure and distress. Thus ceases the complete mass of unpleasantness.
6. ßMonks, there is a huge flame burning on account of about ten, twenty, thirty or forty cart loads of fire wood. A man from time to time does not put dried grass and dried cow dung to it. This flame will burn as long as the earlier supports are there and it will extinguish without supports.
7. ßIn the same manner, monks, craving ceases in one who sees the danger of grasping sensual and material things. With the cessation of craving, holding ceases. With the cessation of holding being ceases. With the cessation of being birth ceases. And with the cessation of birth cease decay, death, grief, lament, unpleasantness, displeasure and distress. Thus ceases the complete mass of unpleasantness.û
12. 6. 3.
(53) Sa¤¤ojanaü I Ý Bonds I
1. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, craving grows of one who sees enjoyment in the bonds. On account of craving is holding. On account of holding is being. On account of being is birth. On account of birth arise decay, death, grief, lament, unpleasantness, displeasure and distress. Thus rises the complete mass of unpleasantness.
3. ßMonks, there is a lamp burning on account of some oil and a wick. A man from time to time puts some oil and places a wick for it. This flame will burn for a long time on account of those supports
4. ßIn the same manner, monks, craving grows of one who sees enjoyment in the bonds. On account of craving is holding. On account of holding is being. On account of being is birth. On account of birth arise decay, death, grief, lament, unpleasantness, displeasure and distress. Thus rises the complete mass of unpleasantness.
5. ßMonks, craving ceases in one who sees the danger in the bonds. With the cessation of craving, holding ceases. With the cessation of holding being ceases. With the cessation of being birth ceases. And with the cessation of birth cease decay, death, grief, lament, unpleasantness, displeasure and distress. Thus ceases the complete mass of unpleasantness.
6. ßMonks, there is a lamp burning on account of some oil and a wick. A man from time to time does not put some oil and does not place a wick for it. This flame will burn as long as the earlier supports are there and it will extinguish without supports.
7. ßIn the same manner, monks, craving ceases in one who sees the danger of the bonds. With the cessation of craving, holding ceases. With the cessation of holding being ceases. With the cessation of being birth ceases. And with the cessation of birth cease decay, death, grief, lament, unpleasantness, displeasure and distress. Thus ceases the complete mass of unpleasantness.û
12. 6. 4.
(54) Sa¤¤ojanaü II Ý Bonds II
1. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, just as there is a lamp burning on account of some oil and a wick. A man from time to time puts some oil and places a wick for it. This flame will burn for a long time on account of those supports. In the same manner, monks, craving grows of one who sees enjoyment in the bonds. On account of craving is holding. On account of holding is being. On account of being is birth. On account of birth arise decay, death, grief, lament, unpleasantness, displeasure and distress. Thus rises the complete mass of unpleasantness.
3. ßMonks, just as there is a lamp burning on account of some oil and a wick. A man from time to time does not put some oil and does not place a wick for it. This flame will burn as long as the earlier supports are there and it will extinguish without supports. In the same manner, monks, craving ceases in one who sees the danger of the bonds. With the cessation of craving, holding ceases. With the cessation of holding being ceases. With the cessation of being birth ceases. And with the cessation of birth cease decay, death, grief, lament, unpleasantness, displeasure and distress. Thus ceases the complete mass of unpleasantness.û
12. 6. 5.
(55) Mahàrukkho I Ý A Huge Tree I
1. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, craving grows in one who sees enjoyment and grasps sensual and material things. On account of craving is holding. On account of holding is being. On account of being is birth. On account of birth arise decay, death, grief, lament, unpleasantness, displeasure and distress. Thus rises the complete mass of unpleasantness.
3. ßMonks, just as there is a great tree, which is supported by the moisture brought by roots going down, across and everywhere. And this tree stands long. In the same manner craving grows in one who sees enjoyment and grasps sensual and material things. On account of craving is holding. On account of holding is being. On account of being is birth. On account of birth arise decay, death, grief, lament, unpleasantness, displeasure and distress. Thus rises the complete mass of unpleasantness.
4. ßMonks, craving ceases in one who sees the danger of grasping sensual and material things. With the cessation of craving holding ceases. With the cessation of holding, being ceases ... re ... Thus ceases the complete mass of unpleasantness.
5. ßMonks, just as there is a huge tree and a man comes with hoe and basket. He cuts the tree at the root, digs the ground, round and round the tree, pulls out all the roots together with the very fine ones. He cuts the trunk into pieces, axes them into small bits and dries them in the heat and air, burns them and throws the ashes in the air, or puts the ashes in a fast flowing river. Monks, thus the tree is pulled out from the roots, made a palm stump and made not to grow in the future.
6. ßIn the same manner, monks, craving ceases in one who sees the danger of grasping sensual and material things. With the cessation of craving, holding ceases. With the cessation of holding being ceases. With the cessation of being birth ceases. Thus ceases the complete mass of unpleasantness.û
12. 6. 6.
(56) Mahàrukkho II Ý A Huge Tree II
1. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, just as there is a great tree, which is supported by the moisture brought by roots going down, across and everywhere. And this tree stands long supported by those supports.
3. ßMonks, in this manner craving grows in one who sees enjoyment and grasps sensual and material things. On account of craving is holding. On account of holding is being. On account of being is birth. On account of birth arise decay, death, grief, lament, unpleasantness, displeasure and distress. Thus rises the complete mass of unpleasantness.
5. ßMonks, just as there is a huge tree and a man comes with hoe and basket. He cuts the tree at the root, digs the ground, round and round the tree, pulls out all the roots together with the very fine ones. He cuts the trunk into pieces, axes them into small bits and dries them in the heat and air, burns them and throws the ashes in the air, or puts the ashes in a fast flowing river. Monks, thus the tree is pulled out from the roots, made a palm stump and made not to grow in the future.
6. ßIn this manner, monks, craving ceases in one who sees the danger of grasping sensual and material things. With the cessation of craving, holding ceases. With the cessation of holding being ceases. With the cessation of being birth ceases. And with the cessation of birth cease decay, death, grief, lament, unpleasantness, displeasure and distress. Thus ceases the complete mass of unpleasantness.û
12. 6. 7.
(57) Tarunarukkho Ý A Young Tree
1. At one time the Blessed One was living in the monastery offered by Anàthapiõóika, in Jeta's grove in Sàvatthi.
2. ßMonks, craving grows in one who sees enjoyment in the bonds. On account of craving is holding. On account of holding is being. On account of being is birth. On account of birth arise decay, death, grief, lament, unpleasantness, displeasure and distress. Thus rises the complete mass of unpleasantness.
3. ßMonks, just as there is a young tree, and a man from time to time loosens the ground around it gives manure and water. Supported thus that young tree grows and becomes huge.
4. ßIn this manner craving grows in one who sees enjoyment in the bonds. On account of craving is holding. On account of holding is being. On account of being is birth. On account of birth arise decay, death, grief, lament, unpleasantness, displeasure and distress. Thus rises the complete mass of unpleasantness.
5. ßMonks, craving ceases in one who sees the danger of enjoyment of the bonds. With the cessation of craving, holding ceases. With the cessation of holding being ceases. With the cessation of being birth ceases. And with the cessation of birth cease decay, death, grief, lament, unpleasantness, displeasure and distress. Thus ceases the complete mass of unpleasantness.
6. ßMonks, just as there is a young tree and a man comes with hoe and basket. He cuts the tree at the root, digs the ground, round and round the tree, pulls out the all the roots together with the very fine ones. He cuts the trunk into pieces, axes them into small bits and dries them in the heat and air, burns them and throws the ashes in the air, or puts the ashes in a fast flowing river. Monks, thus the tree is pulled out from the roots, made a palm stump and made not to grow in the future.
7. ßIn this manner, monks, craving ceases in one who sees the danger of enjoying bonds. With the cessation of craving cease holding. With the cessation of holding being ceases. With the cessation of being birth ceases. And with the cessation of birth cease decay, death, grief, lament, unpleasantness, displeasure and distress. Thus ceases the complete mass of unpleasantness.û
12. 6. 8.
(58) Nàmaråpa Ý Name and Matter
1. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, name and matter makes an appearance in one who sees enjoyment in the bonds. On account of name and matter are the six spheres ... re ... Thus arises the complete mass of unpleasantness.
3. ßMonks, just as there is a great tree, which is supported by the moisture brought by roots going down, across and everywhere. And this tree stands long supported by those supports.
4. ßIn the same manner monks, name and matter makes an appearance in one who sees enjoyment in the bonds. On account of name and matter are the six spheres ... re ... Thus arises the complete mass of unpleasantness.
5. ßMonks, name and matter does not make an appearance in one who sees the danger in the bonds. With the cessation of name and matter cease the six spheres ... re ... Thus ceases the complete mass of unpleasantness.
6. ßMonks, just as there is a huge tree and a man comes with hoe and basket. He cuts the tree at the root, digs the ground, round and round the tree, pulls out all the roots together with the very fine ones. He cuts the trunk into pieces, axes them into small bits and dries them in the heat and air, burns them and throws the ashes in the air, or puts the ashes in a fast flowing river. Monks, thus the tree is pulled out from the roots, made a palm stump and made not to grow in the future.
7. ßMonks, in this manner name and matter does not make an appearance in one who sees the danger of the bonds. With the cessation of name and matter cease the six spheres ... re ... Thus ceases the complete mass of unpleasantness.
12. 6. 9.
(59) Vi¤¤aõam Ý Consciousness
1. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, consciousness makes an appearance in one who sees enjoyment in the bonds. On account of consciousness is name and matter ... re ... Thus arises the complete mass of unpleasantness.
3. ßMonks, just as there is a great tree, which is supported by the moisture brought by roots going down, across and everywhere. And this tree stands long, supported by those supports.
4. ßIn the same manner monks, consciousness makes an appearance in one who sees enjoyment in the bonds. On account of consciousness is name and matter, ... re ... Thus arises the complete mass of unpleasantness.
5. ßMonks, consciousness does not make an appearance in one who sees the danger in the bonds. With the cessation of consciousness name and matter ceases ... re ... Thus ceases the complete mass of unpleasantness.
6. ßMonks, just as there is a huge tree and a man comes with hoe and basket. He cuts the tree at the root, digs the ground, round and round the tree, pulls out the all the roots together with the very fine ones. He cuts the trunk into pieces, axes them into small bits and dries them in the heat and air, burns them and throws the ashes in the air, or puts the ashes in a fast flowing river. Monks, thus the tree is pulled out from the roots, made a palm stump and made not to grow in the future.
7. ßMonks, in this manner consciousness does not make an appearance in one who sees the danger of the bonds. With the cessation of consciousness cease name and matter ... re ... Thus ceases the complete mass of unpleasantness.
12. 6. 10.
(60) Nidàna Ý The Origin
1. At one time the Blessed One lived in the country of the Kurus, in a hamlet called Kammasadhamma.
2. Then venerable ânanda approached the Blessed One, worshipped and sat on a side.
3. Sitting venerable ânanda said thus to the Blessed One: ßVenerable sir, the depth and the meaning of the words in Dependent Arising are surprising and wonderful. Yet, they seem to me to be very clear.û
4. ßânanda, do not say that, indeed the meaning of Dependent Arising, and the words are very deep. Owing to not knowing, not realizing and not penetrating this Teaching, the people are entangled as though in a skein of thread, as though overgrown as a mesh of reeds go to loss, to evil states and hell going on in existences.
5. ßânanda, the craving of one enjoying the grasping of sensual and material things grows. On account of craving is holding. On account of holding is being, on account of being is birth. On account of birth there is decay, death, grief, lament, unpleasantness, displeasure and distress. Thus rises the complete mass of unpleasantness.
6. ßânanda, just as there is a great tree, which is supported by the moisture brought by roots going down, across and everywhere. And this tree stands long, supported by those supports.
7. ßIn the same manner ânanda, the craving of one enjoying the grasping of sensual and material things grows. On account of craving is holding. On account of holding is being, on account of being is birth. On account of birth there is decay, death, grief, lament, unpleasantness, displeasure and distress. Thus arise the complete mass of unpleasantness.
8. ßânanda, the craving of one who sees the danger of enjoying the grasping of sensual and material things ceases. With the cessation of craving ceases holding. With the cessation of holding ceases being. With the cessation of being ceases birth. With the ceasing of birth, cease decay, death, grief, lament, unpleasantness, displeasure and distress. Thus ceases the complete mass of unpleasantness.
9. ßânanda, just as there is a huge tree and a man comes with hoe and basket. He cuts the tree at the root, digs the ground, round and round the tree, pulls out all the roots together with the very fine ones. He cuts the trunk into pieces, axes them into small bits and dries them in the heat and air, burns them and throws the ashes in the air, or puts the ashes in a fast flowing river. Monks, thus the tree is pulled out from the roots, made a palm stump and made not to grow in the future.
10. ßIn the same manner, ânanda, craving ceases in one who sees the danger of grasping sensual and material things. With the cessation of craving, holding ceases. With the cessation of holding being ceases. With the cessation of being birth ceases. And with the cessation of birth cease decay, death, grief, lament, unpleasantness, displeasure and distress. Thus ceases the complete mass of unpleasantness.
Showing posts with label Abhisamaya Samyutta. Show all posts
Showing posts with label Abhisamaya Samyutta. Show all posts
Tuesday, April 12, 2011
Samyutta Nikaya - Abhisamaya Samyutta - Gahapati Vagga
Sutta Pitaka
Samyutta Nikaya
Division II Ý Nidana
Book 12 Ý Abhisamaya Samyutta
Chapter 5 Ý Gahapati Vagga
Namo tassa bhagavato arahato samma sambuddhassa
12. 5. 1.
(41) Pancaverabhaya I Ý The Five Fears I
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anathapindika in Jeta's grove in Savatthi.
I
2. The householder Anàthapiõóika approached the Blessed One, worshipped and sat on a side.
The Blessed One said thus to the householder Anàthapiõóika:
3. ßHouseholder, when the five dreadful fears are appeased and if you are endowed with the four factors of one who has entered the stream of the Teaching and if you wisely see and penetrate the right path, if you desire, could declare, `I have destroyed births in hells, in animal wombs, in the sphere of ghosts and birth in loss, evil states and in decrease. I have entered the stream of the Teaching, would not fall from there and am sure of enlightenment.'
4. ßWhat are the five dreadful fears that are appeased?
5. ßHouseholder, a destroyer of living things is in fear of having destroyed living things in this life and he dreads and fears the next and experiences mental unpleasantness and displeasure. Someone abstaining from destroying living things is appeased from this dread and fear.
6. ßHouseholder, one who has taken the not given is in fear of having taken the not given and he dreads and fears and experiences mental unpleasantness and displeasure in this life and the next. Someone abstaining from taking the not given is appeased from this dread and fear.
7. ßHouseholder, one misbehaving sexually is in fear of having misbehaved sexually and experiences mental unpleasantness and displeasure in this life and the next. Someone abstaining from misbehaving sexually is appeased from this dread and fear.
8. ßHouseholder, someone telling lies is in fear of having told lies and he dreads and fears and experiences mental unpleasantness and displeasure in this life and the next. Someone abstaining from telling lies is appeased from this dread and fear.
9. ßHouseholder, someone taking intoxicating drinks is in fear of having taken intoxicating drinks and he dreads and fears experiencing mental unpleasantness and displeasure in this life and the next. Someone abstaining from taking intoxicating drinks is appeased from this dread and fear.
II
10. ßWith what four factors is an enterer into the stream of the Teaching endowed?
11. ßHere householder, the noble disciple has unwavering faith in the Blessed One: That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of the worlds, is incomparable tamer of those to be tamed, Teacher of gods and men, enlightened and blessed.
12. ßHere householder, the noble disciple has unwavering faith in the Teaching. The Blessed One's Teaching is well proclaimed, the results are here and now, time does not matter. Invites inspection, leads inwards and should be personally realized by the wise.
13. ßHere householder, the noble disciple has unwavering faith in the Community of monks. The disciple monks of the Blessed One have entered the right path, the straightforward path, the wise path and the path of mutual understanding. They are the four pairs of the noble eight beings who are reverential, worthy of hospitality, worthy of gifts and worthy of reverential salutation with clasped hands, the noble field of merit for the world.
14. ßIs endowed with virtues desired by the noble ones. Virtues that are consistent not affected pure and praised by the wise as leading to concentration,.
15. ßHow is the right path seen and penetrated by him wisely?
16. ßHere, householder the noble disciple wisely considers this same dependent arising. When this is present, this comes to be. When this arises this arises. When this is not present, this does not come to be. With the cessation of this, this cease.
17. ßSuch as on account of ignorance arise determinations. On account of determinations arise consciousness. Thus arises the complete mass of unpleasantness. With the cessation of ignorance without anything remaining, determinations cease. With the cessation of determinations, consciousness cease. Thus cease the complete mass of unpleasantness.
ßThis to him is seeing and penetrating the right path wisely.
18. ßHouseholder, when the noble disciple has appeased these five dreadful fears and is endowed with the four factors of one who has entered the stream of the Teaching and has wisely seen and penetrated the right path, if he desires could declare, `I have destroyed births in hells, in animal wombs, in the sphere of ghosts and birth in loss, evil states and in decrease. I have entered the stream of the Teaching, would not fall from there and am sure of enlightenment.'û
12. 5. 2.
(42) Pa¤caverabhaya II Ý The Five Fears II
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. Many monkss approached the Blessed One, worshipped and sat on a side.
The Blessed One said thus to those monks:
3. ßMonks, when the noble disciple has appeased five dreadful fears and is endowed with the four factors of one who has entered the stream of the Teaching and has wisely seen and penetrated the right path, if he desires, could declare ßI have destroyed births in hells, in animal wombs, in the sphere of ghosts and birth in loss, evil states and in decrease. I have entered the stream of the Teaching, would not fall from there and am sure of enlightenment.'
4. ßWhat are the five dreadful fears that are appeased?
ßA destroyer of living things is in fear of having destroyed living things, he dreads and fears and experiences, mental unpleasantness and displeasure in this life and the next. Someone abstaining from destroying living things is appeased from this dread and fear.
ßA taker of what is not given is in fear of having taken the not given and he fears and dreads and experiences mental unpleasantness and displeasure, in this life and the next.
ßSomeone abstaining from taking the not given is appeased from this dread and fear.
ßOne misbehaving sexually is in fear of having misbehaved sexually and experiences mental unpleasantness and displeasure, in this life and the next. Someone abstaining from misbehaving sexually is appeased from this dread and fear.
ßSomeone telling lies is in fear of having told lies he dreads and fears and experiences mental unpleasantness and displeasure, in this life and the next. Someone abstaining from telling lies is appeased from this dread and fear.
ßSomeone taking intoxicating drinks is in fear of having taken intoxicating drinks, he dreads and fears and experiences mental unpleasantness and displeasure in this life and the next. Someone abstaining from taking intoxicating drinks is appeased from this dread and fear.
ßHe is appeased from these five dreads and fears.
5. ßWith what four factors is an enterer into the stream of the Teaching endowed?
ßHere monk s, the noble disciple has unwavering faith in the Blessed One: That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of the worlds, is the incomparable tamer of those to be tamed, Teacher of gods and men, enlightened and blessed. Here monks, the noble disciple has unwavering faith in the Teaching. The Blessed One's Teaching is well proclaimed, the results are here and now, time does not matter. Invites inspection, leads inwards and should be personally realized by the wise.
ßHere monks, the noble disciple has unwavering faith in the Community of monks. The disciple monks of the Blessed One have entered the right path, the straightforward path, the wise path and the path of mutual understanding. They are the four pairs of the noble eight beings who are reverential, worthy of hospitality, worthy of gifts and worthy of reverential salutation with clasped hands, the noble field of merit for the world.
ßHe is endowed with virtues desired by the noble ones. Virtues that are consistent not affected pure and praised by the wise as leading to concentration.
6. ßHow is the right path seen and penetrated by him wisely?
ßHere, monks, the noble disciple wisely considers this same dependent arising. When this is present, this comes to be. When this arises, this arises. When this is not present, this does not come to be. With the cessation of this, this ceases.
ßSuch as on account of ignorance arises determinations. On account of determinations arise consciousness. Thus arises the complete mass of unpleasantness. With the cessation of ignorance without anything remaining, determinations cease. With the cessation of determinations, consciousness cease. Thus cease the complete mass of unpleasantness.
ßThis to him is seeing and penetrating the right path wisely.
8. ßMonks, when the noble disciple has appeased these five dreadful fears and is endowed with the four factors of one who has entered the stream of the Teaching and has wisely seen and penetrated the right path, if he desires could declare I have destroyed births in hells, in animal wombs, in the sphere of ghosts and birth in loss, evil states and in decrease. I have entered the stream of the Teaching, would not fall from there and am sure of enlightenment.
12. 5. 3.
(43) Dukkha Ý Unpleasantness
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi and said:
2. ßMonks, I will teach the arising and fading of unpleasantness, listen and attend carefully.
I
3. Monks, what is the arising of unpleasantness.
4. ßMonks, on account of eye and forms arises eye-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. To this is called the arising of unpleasantness.
5. ßOn account of ear and sounds, ... re ...
6. ßOn account of nose and scents, ... re ...
7. ßOn account of the tongue and tastes, ... re ...
8. ßOn account of the body and touches, ... re ...
9. ßOn account of the mind and ideas arise mind-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. To this is called the arising of unpleasantness.û
II
10. ßMonks, what is the fading of unpleasantness?
11. ßMonks, on account of eye and forms arises eye-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. With the cessation of that craving without a remainder holding ceases. With the cessation of holding being ceases. With the cessation of being birth ceases. With the cessation of birth, decay, death, grief, lament, unpleasantness displeasure and distress cease. Thus ceases the complete mass of unpleasantness.
ßMonks, this is the cessation of unpleasantness.
12. ßOn account of ear and sounds, ... re ...
13. ßOn account of nose and scents, ... re ...
14. ßOn account of the tongue and tastes, ... re ...
15. ßOn account of the body and touches, ... re ...
16. ßOn account of the mind and ideas arise mind-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. To this is called the arising of unpleasantness. With the cessation of that craving without a remainder holding ceases. With the cessation of holding being ceases. With the cessation of being birth ceases. With the cessation of birth, decay, death, grief, lament, unpleasantness displeasure and distress cease. Thus cease the complete mass of unpleasantness.
17. ßMonks, this is the fading of unpleasantness.û
12. 5. 4.
(44) Loko Ý The World
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, I will teach the arising and fading of the world listen and attend carefully.
I
3. ßMonks, what is the arising of the world?
4. ßMonks, on account of eye and forms arises eye-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. To this is called the arising of the world.
5. ßOn account of ear and sounds, ... re ...
6. ßOn account of nose and scents, ... re ...
7. ßOn account of the tongue and tastes, ... re ...
8. ßOn account of the body and touches, ... re ...
9. ßOn account of the mind and ideas, arises mind-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. To this is called the arising of unpleasantness.û
II
10. Monks, what is the fading of the world?
11. ßMonks, on account of eye and forms arises eye-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. With the cessation of that craving without a remainder holding cease. With the cessation of holding being cease. With the cessation of being birth cease. With the cessation of birth, decay, death, grief, lament, unpleasantness displeasure and distress cease. Thus ceases the complete mass of unpleasantness.
ßMonks, this is the cessation of the world.
12. ßOn account of ear and sounds, ... re ...
13. ßOn account of nose and scents, ... re ...
14. ßOn account of the tongue and tastes, ... re ...
15. ßOn account of the body and touches, ... re ...
16. ßOn account of the mind and ideas, arise mind-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. To this is called the cessation of the world. With the cessation of that craving without a remainder holding ceases. With the cessation of holding being ceases. With the cessation of being birth ceases. With the cessation of birth, decay, death, grief, lament, unpleasantness displeasure and distress cease. Thus ceases the complete mass of unpleasantness.
17. ßMonks, this is the fading of the world.
12. 5. 5.
(45) ¥àtika Ý Relations
1. At one time the Blessed One was living in a house of bricks of the relations.
I
2. The Blessed One said this exposition to himself sitting secluded.
3. ßOn account of eye and forms arise eye-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. On account of craving is holding. Thus is the arising of the complete mass of unpleasantness.
4. ßOn account of ear and sounds, ... re ...
5. ßOn account of nose and scents, ... re ...
6. ßOn account of the tongue and tastes, ... re ...
7. ßOn account of the body and touches, ... re ...
8. ßOn account of the mind and ideas arise mind-consciousness. The coincidental arising of the three is contact. On account of contacts are feelings. On account of feelings is craving. On account of craving is holding. Thus is the arising of the complete mass of unpleasantness.
9. ßMonks, on account of eye and forms arise eye-consciousness. The coincidental arising of the three is contact. On account of contacts are feelings. On account of feelings is craving. With the cessation of that craving without a remainder holding ceases. With the cessation of holding being ceases. With the cessation of being birth cease. With the cessation of birth, decay, death, grief, lament, unpleasantness displeasure and distress cease. Thus cease the complete mass of unpleasantness.
ßThis is the cessation of the complete mass of unpleasantness.
10. ßOn account of ear and sounds, ... re ...
11. ßOn account of nose and scents, ... re ...
12. ßOn account of the tongue and tastes, ... re ...
13. ßOn account of the body and touches, ... re ...
14. ßOn account of the mind and ideas, arise mind-consciousness. The coincidental arising of the three is contact. On account of contacts, arise feelings. On account of feelings arises craving. To this is called the cessation of the world. With the cessation of that craving without a remainder holding ceases. With the cessation of holding being ceases. Thus ceases the complete mass of unpleasantness.û
II
15. At that time a certain monk was within the hearing distance of the Blessed One.
16. The Blessed One saw him standing within the distance of hearing.
17. ßAnd the Blessed One asked him: ßMonk, did you hear this exposition?û
ßYes, venerable sir.û
18. ßMonk, learn this exposition, it is full of meaning and belongs to the fundamentals of the holy life.û
12. 5. 6.
(46) A¤¤ataraü Ý A Certain Brahmin
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. Then a certain brahmin approached the Blessed One exchanged friendly greetings and sat on a side. Seated, the brahmin said to the Blessed One:
3. ßGood Gotama, does the one who do experience its results. ?û
ßBrahmin, the one who does experiences its results is one extreme.û
4. ßGood Gotama, does one do, and another experience its results?û
ßBrahmin, one does and another experiences its results, is the second extreme. Brahmin, the Thus Gone One not reaching to either of these extremes teaches in the middle.
5. ßOn account of ignorance are determinations, on account of determinations consciousness. Thus arises the complete mass of unpleasantness.
ßWith the cessation of ignorance without a remainder, determinations cease. With the cessation of determinations ... re ... ceases the complete mass of unpleasantness.
6. ßThen that brahmin said to the Blessed One: ßGood Gotama, now I understand ... re ... Remember me as a lay disciple, who has taken refuge from today, until I live.û
12. 5. 7.
(47) Jàõussoni Ý The Brahmin Jàõussoni.
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. Then the brahmin Jàõussoni approached the Blessed One exchanged friendly greetings and sat on a side. Seated the brahmin said to the Blessed One:
3. ßGood Gotama, is everything prevailing?û
ßBrahmin, everything is prevailing is one extreme.û
4. ßGood Gotama, isn't everything prevailing?û
ßBrahmin, everything is not prevailing, is the second extreme. The Thus Gone One not reaching to either of these extremes teaches in the middle.
5. ßOn account of ignorance are determinations, on account of determinations consciousness. Thus arises the complete mass of unpleasantness.
ßWith the cessation of ignorance without a remainder, determinations cease. With the cessation of determinations ... re ... cease the complete mass of unpleasantness.
6. Then the brahmin Jàõussoni said to the Blessed One: ßGood Gotama, now I understand ... re ... Remember me as a lay disciple, who has taken refuge from today, until I live.û
12. 5. 8.
(48) Lokàyatika Ý The Brahmin Lokàyatika
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. Then the brahmin Lokàyatika approached the Blessed One exchanged friendly greetings and sat on a side. Seated the brahmin said to the Blessed One:
3. ßGood Gotama, is everything prevailing?û
ßBrahmin, `everything is prevailing' is the chief of views for stretching forth the worldû
4. ßGood Gotama, is everything not prevailing?û
ßBrahmin, `everything does not prevail', is the second view for stretching forth of the world.
5. ßGood Gotama is there only a single self?û ßBrahmin, `there is one single self' is the third view for stretching forth of the world.û
6. ßGood Gotama, are there various selves?û
ßBrahmin, `there are various selves' is the fourth view for stretching of the world. The Thus Gone One not reaching to either of these extremes teaches in the middle.
5. On account of ignorance are determinations, on account of determinations consciousness. Thus arises the complete mass of unpleasantness.
With the cessation of ignorance without a remainder, determinations cease. With the cessation of determinations ... re ... cease the complete mass of unpleasantness.
6. Then the brahmin Lokàyatika said to the Blessed One: ßGood Gotama, now I understand ... re ... Remember me as a lay disciple, who has taken refuge from today, until I live.û
12. 5. 9.
(49) Ariyasàvaka I Ý The Noble Disciple I
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, to the learned noble disciple this does not occur: When this is present, what is present? When this arises, what rises? When what is present are determinations present, when what is present is consciousness present, when what is present is name and matter present, when what is present is the six spheres present, when what is present are there contacts, when what is present are there feelings, when what is present is craving present, when what is present is there holding, when what is present is being present, when what is present is therebirth, when what is present is there decay and death?
3. ßThus monks, to the noble disciple, this knowledge is his own not another's. When this is present, this is. With the arising of this, this rises. When there is ignorance, there are determinations. With determinations there is consciousness. When there is consciousness, there is name and matter ... re ... When there is birth, there is decay and death. Then he knows, this is the arising of the world.
4. ßMonks, to the learned noble disciple this does not occur: When this is not present, what is not present? When this does not arise, what does not rise? When what is not present are determinations not present, when what is not present is consciousness not present, when what is not present, isn't there name and matter, when what is not present isn't the six spheres, when what is not present are there no contacts, when what is not present are there no feelings, when what is not present, is there no craving, when what is not present is there no holding, when what is not present is there no being, when what is not present is there no birth, when what is not present is there no decay and death?
5. ßThus monks, to the noble disciple, this knowledge is his own not another's. When this is not present, this does not come to be With this not arising this does not rise. When there is no ignorance, there are no determinations. Without determinations there is no consciousness. When there is no consciousness, there is no name and matter ... re ... When there is no birth, there is no decay and death. Then he knows, this is the ceasing of the world
6. ßMonks, when the noble disciple knows the arising and the fading of the world, as it really is, it is said the noble disciple has attained to righteousness of view ... re ... and it is said he stands close to the door of Deathlessness.û
12. 5. 10.
(50) Ariyasàvaka II Ý The Noble Disciple II
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, to the learned noble disciple this does not occur: When this is present, what is present? When this arises, what rises? When what is present are determinations present, when what is present is consciousness present, when what is present is name and matter present, when what is present are the six spheres present, when what is present are contacts present, when what is present are feelings present, when what is present is craving present, when what is present is holding present, when what is present is being present, when what is present is birth present, when what is present is decay and death present?
3. ßThus monks, to the noble disciple, this knowledge is his own not another's. When this is present, this is. With the arising of this, this rises. When there is ignorance, there are determinations. With determinations there is consciousness. When there is consciousness, there is name and matter, ... re ... When there is birth, there is decay and death. Then he knows, this is the arising of the world
4. Monks, to the learned noble disciple this does not occur: When this is not present, what is not present? When this does not arise, what does not rise? When what is not present are determinations not present, when what is not present is consciousness not present, when what is not present, isn't there name and matter, when what is not present are the six spheres not present, when what is not present are there no contacts, when what is not present are there no feelings, when what is not present, is there no craving, when what is not present is there no holding, when what is not present is there no being, when what is not present is there no birth, when what is not present is there no decay and death?
5. ßThus monks, to the noble disciple, this knowledge is his own not another's. When this is not present, this does not come to be. Without this arising this does not rise. When there is no ignorance, there are no determinations. Without determinations there is no consciousness. When there is no consciousness, there is no name and matter, ... re ... When there is no birth, there is no decay and death. Then he knows, this is the ceasing of the world.
6. ßMonks, when the noble disciple knows the arising and the fading of the world, as it really is, it is said the noble disciple has attained to righteousness of view. By that he comes to this good teaching. By that he is endowed with the knowledge and science of a trainer. By that he enters the stream of the Teaching. By that he has penetrating knowledge of the noble ones and it is said he stands close to the door of Deathlessness.û
Samyutta Nikaya
Division II Ý Nidana
Book 12 Ý Abhisamaya Samyutta
Chapter 5 Ý Gahapati Vagga
Namo tassa bhagavato arahato samma sambuddhassa
12. 5. 1.
(41) Pancaverabhaya I Ý The Five Fears I
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anathapindika in Jeta's grove in Savatthi.
I
2. The householder Anàthapiõóika approached the Blessed One, worshipped and sat on a side.
The Blessed One said thus to the householder Anàthapiõóika:
3. ßHouseholder, when the five dreadful fears are appeased and if you are endowed with the four factors of one who has entered the stream of the Teaching and if you wisely see and penetrate the right path, if you desire, could declare, `I have destroyed births in hells, in animal wombs, in the sphere of ghosts and birth in loss, evil states and in decrease. I have entered the stream of the Teaching, would not fall from there and am sure of enlightenment.'
4. ßWhat are the five dreadful fears that are appeased?
5. ßHouseholder, a destroyer of living things is in fear of having destroyed living things in this life and he dreads and fears the next and experiences mental unpleasantness and displeasure. Someone abstaining from destroying living things is appeased from this dread and fear.
6. ßHouseholder, one who has taken the not given is in fear of having taken the not given and he dreads and fears and experiences mental unpleasantness and displeasure in this life and the next. Someone abstaining from taking the not given is appeased from this dread and fear.
7. ßHouseholder, one misbehaving sexually is in fear of having misbehaved sexually and experiences mental unpleasantness and displeasure in this life and the next. Someone abstaining from misbehaving sexually is appeased from this dread and fear.
8. ßHouseholder, someone telling lies is in fear of having told lies and he dreads and fears and experiences mental unpleasantness and displeasure in this life and the next. Someone abstaining from telling lies is appeased from this dread and fear.
9. ßHouseholder, someone taking intoxicating drinks is in fear of having taken intoxicating drinks and he dreads and fears experiencing mental unpleasantness and displeasure in this life and the next. Someone abstaining from taking intoxicating drinks is appeased from this dread and fear.
II
10. ßWith what four factors is an enterer into the stream of the Teaching endowed?
11. ßHere householder, the noble disciple has unwavering faith in the Blessed One: That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of the worlds, is incomparable tamer of those to be tamed, Teacher of gods and men, enlightened and blessed.
12. ßHere householder, the noble disciple has unwavering faith in the Teaching. The Blessed One's Teaching is well proclaimed, the results are here and now, time does not matter. Invites inspection, leads inwards and should be personally realized by the wise.
13. ßHere householder, the noble disciple has unwavering faith in the Community of monks. The disciple monks of the Blessed One have entered the right path, the straightforward path, the wise path and the path of mutual understanding. They are the four pairs of the noble eight beings who are reverential, worthy of hospitality, worthy of gifts and worthy of reverential salutation with clasped hands, the noble field of merit for the world.
14. ßIs endowed with virtues desired by the noble ones. Virtues that are consistent not affected pure and praised by the wise as leading to concentration,.
15. ßHow is the right path seen and penetrated by him wisely?
16. ßHere, householder the noble disciple wisely considers this same dependent arising. When this is present, this comes to be. When this arises this arises. When this is not present, this does not come to be. With the cessation of this, this cease.
17. ßSuch as on account of ignorance arise determinations. On account of determinations arise consciousness. Thus arises the complete mass of unpleasantness. With the cessation of ignorance without anything remaining, determinations cease. With the cessation of determinations, consciousness cease. Thus cease the complete mass of unpleasantness.
ßThis to him is seeing and penetrating the right path wisely.
18. ßHouseholder, when the noble disciple has appeased these five dreadful fears and is endowed with the four factors of one who has entered the stream of the Teaching and has wisely seen and penetrated the right path, if he desires could declare, `I have destroyed births in hells, in animal wombs, in the sphere of ghosts and birth in loss, evil states and in decrease. I have entered the stream of the Teaching, would not fall from there and am sure of enlightenment.'û
12. 5. 2.
(42) Pa¤caverabhaya II Ý The Five Fears II
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. Many monkss approached the Blessed One, worshipped and sat on a side.
The Blessed One said thus to those monks:
3. ßMonks, when the noble disciple has appeased five dreadful fears and is endowed with the four factors of one who has entered the stream of the Teaching and has wisely seen and penetrated the right path, if he desires, could declare ßI have destroyed births in hells, in animal wombs, in the sphere of ghosts and birth in loss, evil states and in decrease. I have entered the stream of the Teaching, would not fall from there and am sure of enlightenment.'
4. ßWhat are the five dreadful fears that are appeased?
ßA destroyer of living things is in fear of having destroyed living things, he dreads and fears and experiences, mental unpleasantness and displeasure in this life and the next. Someone abstaining from destroying living things is appeased from this dread and fear.
ßA taker of what is not given is in fear of having taken the not given and he fears and dreads and experiences mental unpleasantness and displeasure, in this life and the next.
ßSomeone abstaining from taking the not given is appeased from this dread and fear.
ßOne misbehaving sexually is in fear of having misbehaved sexually and experiences mental unpleasantness and displeasure, in this life and the next. Someone abstaining from misbehaving sexually is appeased from this dread and fear.
ßSomeone telling lies is in fear of having told lies he dreads and fears and experiences mental unpleasantness and displeasure, in this life and the next. Someone abstaining from telling lies is appeased from this dread and fear.
ßSomeone taking intoxicating drinks is in fear of having taken intoxicating drinks, he dreads and fears and experiences mental unpleasantness and displeasure in this life and the next. Someone abstaining from taking intoxicating drinks is appeased from this dread and fear.
ßHe is appeased from these five dreads and fears.
5. ßWith what four factors is an enterer into the stream of the Teaching endowed?
ßHere monk s, the noble disciple has unwavering faith in the Blessed One: That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of the worlds, is the incomparable tamer of those to be tamed, Teacher of gods and men, enlightened and blessed. Here monks, the noble disciple has unwavering faith in the Teaching. The Blessed One's Teaching is well proclaimed, the results are here and now, time does not matter. Invites inspection, leads inwards and should be personally realized by the wise.
ßHere monks, the noble disciple has unwavering faith in the Community of monks. The disciple monks of the Blessed One have entered the right path, the straightforward path, the wise path and the path of mutual understanding. They are the four pairs of the noble eight beings who are reverential, worthy of hospitality, worthy of gifts and worthy of reverential salutation with clasped hands, the noble field of merit for the world.
ßHe is endowed with virtues desired by the noble ones. Virtues that are consistent not affected pure and praised by the wise as leading to concentration.
6. ßHow is the right path seen and penetrated by him wisely?
ßHere, monks, the noble disciple wisely considers this same dependent arising. When this is present, this comes to be. When this arises, this arises. When this is not present, this does not come to be. With the cessation of this, this ceases.
ßSuch as on account of ignorance arises determinations. On account of determinations arise consciousness. Thus arises the complete mass of unpleasantness. With the cessation of ignorance without anything remaining, determinations cease. With the cessation of determinations, consciousness cease. Thus cease the complete mass of unpleasantness.
ßThis to him is seeing and penetrating the right path wisely.
8. ßMonks, when the noble disciple has appeased these five dreadful fears and is endowed with the four factors of one who has entered the stream of the Teaching and has wisely seen and penetrated the right path, if he desires could declare I have destroyed births in hells, in animal wombs, in the sphere of ghosts and birth in loss, evil states and in decrease. I have entered the stream of the Teaching, would not fall from there and am sure of enlightenment.
12. 5. 3.
(43) Dukkha Ý Unpleasantness
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi and said:
2. ßMonks, I will teach the arising and fading of unpleasantness, listen and attend carefully.
I
3. Monks, what is the arising of unpleasantness.
4. ßMonks, on account of eye and forms arises eye-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. To this is called the arising of unpleasantness.
5. ßOn account of ear and sounds, ... re ...
6. ßOn account of nose and scents, ... re ...
7. ßOn account of the tongue and tastes, ... re ...
8. ßOn account of the body and touches, ... re ...
9. ßOn account of the mind and ideas arise mind-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. To this is called the arising of unpleasantness.û
II
10. ßMonks, what is the fading of unpleasantness?
11. ßMonks, on account of eye and forms arises eye-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. With the cessation of that craving without a remainder holding ceases. With the cessation of holding being ceases. With the cessation of being birth ceases. With the cessation of birth, decay, death, grief, lament, unpleasantness displeasure and distress cease. Thus ceases the complete mass of unpleasantness.
ßMonks, this is the cessation of unpleasantness.
12. ßOn account of ear and sounds, ... re ...
13. ßOn account of nose and scents, ... re ...
14. ßOn account of the tongue and tastes, ... re ...
15. ßOn account of the body and touches, ... re ...
16. ßOn account of the mind and ideas arise mind-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. To this is called the arising of unpleasantness. With the cessation of that craving without a remainder holding ceases. With the cessation of holding being ceases. With the cessation of being birth ceases. With the cessation of birth, decay, death, grief, lament, unpleasantness displeasure and distress cease. Thus cease the complete mass of unpleasantness.
17. ßMonks, this is the fading of unpleasantness.û
12. 5. 4.
(44) Loko Ý The World
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, I will teach the arising and fading of the world listen and attend carefully.
I
3. ßMonks, what is the arising of the world?
4. ßMonks, on account of eye and forms arises eye-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. To this is called the arising of the world.
5. ßOn account of ear and sounds, ... re ...
6. ßOn account of nose and scents, ... re ...
7. ßOn account of the tongue and tastes, ... re ...
8. ßOn account of the body and touches, ... re ...
9. ßOn account of the mind and ideas, arises mind-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. To this is called the arising of unpleasantness.û
II
10. Monks, what is the fading of the world?
11. ßMonks, on account of eye and forms arises eye-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. With the cessation of that craving without a remainder holding cease. With the cessation of holding being cease. With the cessation of being birth cease. With the cessation of birth, decay, death, grief, lament, unpleasantness displeasure and distress cease. Thus ceases the complete mass of unpleasantness.
ßMonks, this is the cessation of the world.
12. ßOn account of ear and sounds, ... re ...
13. ßOn account of nose and scents, ... re ...
14. ßOn account of the tongue and tastes, ... re ...
15. ßOn account of the body and touches, ... re ...
16. ßOn account of the mind and ideas, arise mind-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. To this is called the cessation of the world. With the cessation of that craving without a remainder holding ceases. With the cessation of holding being ceases. With the cessation of being birth ceases. With the cessation of birth, decay, death, grief, lament, unpleasantness displeasure and distress cease. Thus ceases the complete mass of unpleasantness.
17. ßMonks, this is the fading of the world.
12. 5. 5.
(45) ¥àtika Ý Relations
1. At one time the Blessed One was living in a house of bricks of the relations.
I
2. The Blessed One said this exposition to himself sitting secluded.
3. ßOn account of eye and forms arise eye-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. On account of craving is holding. Thus is the arising of the complete mass of unpleasantness.
4. ßOn account of ear and sounds, ... re ...
5. ßOn account of nose and scents, ... re ...
6. ßOn account of the tongue and tastes, ... re ...
7. ßOn account of the body and touches, ... re ...
8. ßOn account of the mind and ideas arise mind-consciousness. The coincidental arising of the three is contact. On account of contacts are feelings. On account of feelings is craving. On account of craving is holding. Thus is the arising of the complete mass of unpleasantness.
9. ßMonks, on account of eye and forms arise eye-consciousness. The coincidental arising of the three is contact. On account of contacts are feelings. On account of feelings is craving. With the cessation of that craving without a remainder holding ceases. With the cessation of holding being ceases. With the cessation of being birth cease. With the cessation of birth, decay, death, grief, lament, unpleasantness displeasure and distress cease. Thus cease the complete mass of unpleasantness.
ßThis is the cessation of the complete mass of unpleasantness.
10. ßOn account of ear and sounds, ... re ...
11. ßOn account of nose and scents, ... re ...
12. ßOn account of the tongue and tastes, ... re ...
13. ßOn account of the body and touches, ... re ...
14. ßOn account of the mind and ideas, arise mind-consciousness. The coincidental arising of the three is contact. On account of contacts, arise feelings. On account of feelings arises craving. To this is called the cessation of the world. With the cessation of that craving without a remainder holding ceases. With the cessation of holding being ceases. Thus ceases the complete mass of unpleasantness.û
II
15. At that time a certain monk was within the hearing distance of the Blessed One.
16. The Blessed One saw him standing within the distance of hearing.
17. ßAnd the Blessed One asked him: ßMonk, did you hear this exposition?û
ßYes, venerable sir.û
18. ßMonk, learn this exposition, it is full of meaning and belongs to the fundamentals of the holy life.û
12. 5. 6.
(46) A¤¤ataraü Ý A Certain Brahmin
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. Then a certain brahmin approached the Blessed One exchanged friendly greetings and sat on a side. Seated, the brahmin said to the Blessed One:
3. ßGood Gotama, does the one who do experience its results. ?û
ßBrahmin, the one who does experiences its results is one extreme.û
4. ßGood Gotama, does one do, and another experience its results?û
ßBrahmin, one does and another experiences its results, is the second extreme. Brahmin, the Thus Gone One not reaching to either of these extremes teaches in the middle.
5. ßOn account of ignorance are determinations, on account of determinations consciousness. Thus arises the complete mass of unpleasantness.
ßWith the cessation of ignorance without a remainder, determinations cease. With the cessation of determinations ... re ... ceases the complete mass of unpleasantness.
6. ßThen that brahmin said to the Blessed One: ßGood Gotama, now I understand ... re ... Remember me as a lay disciple, who has taken refuge from today, until I live.û
12. 5. 7.
(47) Jàõussoni Ý The Brahmin Jàõussoni.
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. Then the brahmin Jàõussoni approached the Blessed One exchanged friendly greetings and sat on a side. Seated the brahmin said to the Blessed One:
3. ßGood Gotama, is everything prevailing?û
ßBrahmin, everything is prevailing is one extreme.û
4. ßGood Gotama, isn't everything prevailing?û
ßBrahmin, everything is not prevailing, is the second extreme. The Thus Gone One not reaching to either of these extremes teaches in the middle.
5. ßOn account of ignorance are determinations, on account of determinations consciousness. Thus arises the complete mass of unpleasantness.
ßWith the cessation of ignorance without a remainder, determinations cease. With the cessation of determinations ... re ... cease the complete mass of unpleasantness.
6. Then the brahmin Jàõussoni said to the Blessed One: ßGood Gotama, now I understand ... re ... Remember me as a lay disciple, who has taken refuge from today, until I live.û
12. 5. 8.
(48) Lokàyatika Ý The Brahmin Lokàyatika
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. Then the brahmin Lokàyatika approached the Blessed One exchanged friendly greetings and sat on a side. Seated the brahmin said to the Blessed One:
3. ßGood Gotama, is everything prevailing?û
ßBrahmin, `everything is prevailing' is the chief of views for stretching forth the worldû
4. ßGood Gotama, is everything not prevailing?û
ßBrahmin, `everything does not prevail', is the second view for stretching forth of the world.
5. ßGood Gotama is there only a single self?û ßBrahmin, `there is one single self' is the third view for stretching forth of the world.û
6. ßGood Gotama, are there various selves?û
ßBrahmin, `there are various selves' is the fourth view for stretching of the world. The Thus Gone One not reaching to either of these extremes teaches in the middle.
5. On account of ignorance are determinations, on account of determinations consciousness. Thus arises the complete mass of unpleasantness.
With the cessation of ignorance without a remainder, determinations cease. With the cessation of determinations ... re ... cease the complete mass of unpleasantness.
6. Then the brahmin Lokàyatika said to the Blessed One: ßGood Gotama, now I understand ... re ... Remember me as a lay disciple, who has taken refuge from today, until I live.û
12. 5. 9.
(49) Ariyasàvaka I Ý The Noble Disciple I
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, to the learned noble disciple this does not occur: When this is present, what is present? When this arises, what rises? When what is present are determinations present, when what is present is consciousness present, when what is present is name and matter present, when what is present is the six spheres present, when what is present are there contacts, when what is present are there feelings, when what is present is craving present, when what is present is there holding, when what is present is being present, when what is present is therebirth, when what is present is there decay and death?
3. ßThus monks, to the noble disciple, this knowledge is his own not another's. When this is present, this is. With the arising of this, this rises. When there is ignorance, there are determinations. With determinations there is consciousness. When there is consciousness, there is name and matter ... re ... When there is birth, there is decay and death. Then he knows, this is the arising of the world.
4. ßMonks, to the learned noble disciple this does not occur: When this is not present, what is not present? When this does not arise, what does not rise? When what is not present are determinations not present, when what is not present is consciousness not present, when what is not present, isn't there name and matter, when what is not present isn't the six spheres, when what is not present are there no contacts, when what is not present are there no feelings, when what is not present, is there no craving, when what is not present is there no holding, when what is not present is there no being, when what is not present is there no birth, when what is not present is there no decay and death?
5. ßThus monks, to the noble disciple, this knowledge is his own not another's. When this is not present, this does not come to be With this not arising this does not rise. When there is no ignorance, there are no determinations. Without determinations there is no consciousness. When there is no consciousness, there is no name and matter ... re ... When there is no birth, there is no decay and death. Then he knows, this is the ceasing of the world
6. ßMonks, when the noble disciple knows the arising and the fading of the world, as it really is, it is said the noble disciple has attained to righteousness of view ... re ... and it is said he stands close to the door of Deathlessness.û
12. 5. 10.
(50) Ariyasàvaka II Ý The Noble Disciple II
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, to the learned noble disciple this does not occur: When this is present, what is present? When this arises, what rises? When what is present are determinations present, when what is present is consciousness present, when what is present is name and matter present, when what is present are the six spheres present, when what is present are contacts present, when what is present are feelings present, when what is present is craving present, when what is present is holding present, when what is present is being present, when what is present is birth present, when what is present is decay and death present?
3. ßThus monks, to the noble disciple, this knowledge is his own not another's. When this is present, this is. With the arising of this, this rises. When there is ignorance, there are determinations. With determinations there is consciousness. When there is consciousness, there is name and matter, ... re ... When there is birth, there is decay and death. Then he knows, this is the arising of the world
4. Monks, to the learned noble disciple this does not occur: When this is not present, what is not present? When this does not arise, what does not rise? When what is not present are determinations not present, when what is not present is consciousness not present, when what is not present, isn't there name and matter, when what is not present are the six spheres not present, when what is not present are there no contacts, when what is not present are there no feelings, when what is not present, is there no craving, when what is not present is there no holding, when what is not present is there no being, when what is not present is there no birth, when what is not present is there no decay and death?
5. ßThus monks, to the noble disciple, this knowledge is his own not another's. When this is not present, this does not come to be. Without this arising this does not rise. When there is no ignorance, there are no determinations. Without determinations there is no consciousness. When there is no consciousness, there is no name and matter, ... re ... When there is no birth, there is no decay and death. Then he knows, this is the ceasing of the world.
6. ßMonks, when the noble disciple knows the arising and the fading of the world, as it really is, it is said the noble disciple has attained to righteousness of view. By that he comes to this good teaching. By that he is endowed with the knowledge and science of a trainer. By that he enters the stream of the Teaching. By that he has penetrating knowledge of the noble ones and it is said he stands close to the door of Deathlessness.û
Samyutta Nikaya - Abhisamaya Samyutta - Kalarakhattiya Vagga
Sutta Pitaka
Saüyutta Nikaya
Division II Ý Nidana
Book 12 Ý Abhisamaya Samyutta
Chapter 4 Ý Kalarakhattiya Vagga
Namo tassa bhagavato arahato samma sambuddhassa
12. 4. 1.
(31) Bhutam Ý The Born
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anathapindika in Jeta's grove in Savatthi.
I
2. From there the Blessed One addressed venerable Sariputta: ßSariputta, I have said this in the Parayana Vagga in Ajitita's question:
`Sirs, I tell you the chief features,
Of one who has mastered, the Teaching,
And of one undergoing the training'
Sàriputta, of this short exposition, how should we know the detailed meaning?û
When this was asked venerable Sàriputta became silent.
3. For the second time the Blessed One addressed venerable Sàriputta, ßHow should we know the detailed meaning of this short exposition?û And venerable Sàriputta became silent for the second time.
4. For the third time the Blessed One addressed venerable Sàriputta, ßHow should we know the detailed meaning of this short exposition:
`Sirs, I tell you the chief features,
Of one who has mastered the Teaching,
And of the one who is undergoing the training.û'
And venerable Sàriputta became silent for the third time.
II
5. ßSàriputta, do you see that this is born?û
6. ßVenerable sir, he sees, this is born as it really is with right wisdom. Seeing, this is born as it really is with right wisdom, falls to the method of turning away, fading and cessation of the born. He sees with right wisdom that the arising is on account of supports. Seeing as it really is, with right wisdom, the arising is on account of supports falls to the method of turning away, fading and ceasing from the arising of supports. He sees as it really is, with right wisdom, that with the cessation of supports, the born ceases. Seeing as it really is with right wisdom, that with the cessation of supports the born, ceases he falls to the method of turning away, fading and cessation of supports. Venerable sir, thus he becomes a trainer.
7. ßVenerable sir, how does he become one who has mastered the Teaching?
ßVenerable sir, he sees, this is born as it really is with right wisdom. Seeing, this is born as it really is with right wisdom, he turns away, fades, ceases and releases his mind without clinging to the born.
ßHe sees with right wisdom that the arising is on account of supports. Seeing as it really is, with right wisdom, the arising is on account of supports he turns away, fades ceases and releases without clinging from the arising of supports.
ßHe sees as it really is, with right wisdom, that with the cessation of supports, the born, ceases Seeing as it really is, with right wisdom, that with the cessation of supports the born ceases without clinging, he turns away, fades ceases and releases his mind. Venerable sir, thus he becomes one who has mastered the Teaching.
8. Thus venerable sir as it was said for Ajita's question
`Sirs, I tell you the chief features,
Of one who has mastered, the Teaching,
And of the one who is undergoing the training.'
ßI understand its detailed meaning in this manner.û
III
9. ßIt is excellent Sàriputta! He sees, this is born as it really is with right wisdom. Seeing, this is born as it really is with right wisdom, falls to the method of turning away, fading and cessation of the born.
ßHe sees with right wisdom that the arising is on account of supports. Seeing as it really is, with right wisdom, the arising is on account of supports falls to the method of turning away, fading and ceasing from the arising of supports.
ßHe sees as it really is, with right wisdom, that with the cessation of supports, the born becomes a ceasing thing. Seeing as it really is with right wisdom, that with the cessation of supports the born becomes a ceasing thing he falls to the method of turning away, fading and cessation of supports. Sàriputta,, thus he becomes a trainer.
10. ßSàriputta, how does he become one who has mastered the Teaching?
ßSàriputta, he sees, this is born as it really is with right wisdom. Seeing, this is born as it really is with right wisdom, he turns away, fades, ceases and releases without clinging to the born.
ßHe sees with right wisdom that the arising is on account of supports. Seeing as it really is, with right wisdom, the arising is on account of supports he turns away, fades ceases and releases without clinging to the arising of supports.
ßHe sees as it really is, with right wisdom, that with the cessation of supports, the born, ceases without clinging Seeing as it really is, with right wisdom, that with the cessation of supports the born ceases without clinging, he turns away, fades ceases and releases his mind.
ßSàriputta, thus he becomes one who has mastered the Teaching.
11. ßSàriputta, it was said thus, for Ajita's question
`Sirs, I tell you the chief features,
Of one who has mastered, the Teaching,
And of one, who is undergoing, the training.'
ßSàriputta, the detailed meaning of this short exposition should be known, in this manner.û
12. 4. 2.
(32) Kaëàra Ý The Monk Kaëàrakhattiya
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
I
2. Then the monk Kaëàrakhattiya approached venerable Sàriputta, exchanged friendly greetings and sat on a side.
3. Sitting on a side the monk Kaëàrakhattiya said thus to venerable Sàriputta: ßFriend Sàriputta, the monk Moliyaphagguna has given up robes and has come to lower lifeû
ßHas he not gained confidence in this dispensation?û
4. Has venerable Sàriputta gained confidence in this dispensation?û
ßFriend, I have no doubts about that.û
5. ßFriend, is it so, even for the future?û
ßFriend, I have no doubts what so ever.û
6. Then the monk Kaëàrakhattiya getting up from his seat approached the Blessed One, worshipped and sat on a side.
7. Sitting on a side the monk Kaëàrakhattiya said to the Blessed One: ßVenerable sir, venerable Sàriputta declares worthiness as `birth is destroyed, the holy life is lived, what should be done is done, I know there is nothing more to wish.'
8. The Blessed One addressed a certain monk and said: ßCome monk, tell Sàriputta in my words `Friend Sàriputta, the Teacher calls you.û
9. That monk agreeing and saying ßYes venerable sir.û Approached venerable Sàriputta and said: ßFriend Sàriputta the Teacher calls you.û
10. Venerable Sàriputta agreeing and saying ßYes friend.û Approached the Blessed One worshipped and sat on a side.
II
11. The Blessed One said thus, to venerable Sàriputta who was seated on a side: ßIs it true that you have declared worthiness thus `birth is destroyed, the holy life is lived, what should be done is done, I know there is nothing more to wish.'
ßVenerable sir, I did not declare that meaning, with these words and phrases.û
12. ßThen Sàriputta, in which manner do sons of clansmen declare their worthiness. How should we know whether it is declared?û
13. ßVenerable sir, I did not say thus. I did not say it using these words and phrases.û
14. ßSàriputta, if you were asked: ßFriend Sàriputta, knowing what and seeing what do you declare, `birth is destroyed, the holy life is lived, what should be done is done, I know there is nothing more to wish.' How would you reply this question?û
15. ßVenerable sir, if I was asked Friend Sàriputta, knowing what and seeing what do you declare, `birth is destroyed, the holy life is lived, what should be done is done and know there is nothing more to wish.' I would reply thus:
16. Friend, to whatever birth is tied, knowing that knot is destroyed I declare, birth is destroyed, the holy life is lived, what should be done is done, I know there is nothing more to wish.û
17. ßSàriputta, if you were asked, friend Sàriputta
to what is birth tied, from what does it originate and take birth, what is the root for its origin how would you explain it?û
18. I will explain it thus, friend, birth is tied to being, it originates and takes birth in being and the root for its origin is being.û
19. ßSàriputta, if you were asked, friend Sàriputta, to what is being tied, from what does it originate and take birth, what is the root for its origin, how would you explain it?û
20. ßI will explain it thus, friend, being is tied to holding it originates and takes birth in holding and the root for its origin is holding.û
21. Sàriputta, if you were asked, friend Sàriputta, to what is holding ... re ... ?
22-23. ßSàriputta, if you were asked, friend Sàriputta, to what is craving tied, from what does it originate and take birth, what is the root for its origin, how would you explain it?û
24. ßI will explain it thus. `Friend, craving is tied to feelings, it originates and takes birth in feelings and the root for its origin is feelings.
25. ßSàriputta, if you were asked, friend, knowing what and seeing what do you not attend on feelings with interest, how would you explain it?û
26. ßVenerable sir, if I was asked, friend, knowing what and seeing what do you not attend on feelings with interest, I would explain it thus:
27. ßFriend, these three are the feelings. What three? They are pleasant feelings, unpleasant feelings and neither unpleasant nor pleasant feelings. Friend, these three feelings are impermanent, whatever is impermanent is unpleasant, knowing this I do not attend on feelings with interest.û
28. ßExcellent Sàriputta! Sàriputta, there is also another way to explain it, `whatever is felt is unpleasant
29. ßSàriputta, if you were asked, friend, released how, do you declare worthiness as `birth is destroyed, the holy life is lived, what should be done is done, I know there is nothing more to wish.'
How would you explain it?û
30. ßVenerable sir, if I was asked, friend, released how, do you declare worthiness as `birth is destroyed, the holy life is lived, what should be done is done, I know there is nothing more to wish.'
I would explain it thus:
31. ßFriend, with the destruction of all substratum, I am internally released, I abide conscious of that. When abiding conscious of that, desires do not secrete and I do not despise the selfû
32. ßExcellent Sàriputta! ñhere is another way to explain it, `those desires that the recluse has said of I have dispelled them, I have no doubts about it.'
33. Having said that the Blessed One entered the monastery.
III
34. Soon after the Blessed One had gone, venerable Sàriputta addressed the monks:
35. ßFriends, earlier not recognizing me, the Blessed One asked the first question, on account of it, I showed stupidity. When the Blessed One appreciated my first reply it occurred to me:
36. ßIf the Blessed One had asked me these meanings even throughout the day in different words and different ways, I would have explained them, throughout the day in different words and different ways.
37. ßIf the Blessed One had asked me these meanings even throughout the night in different words and different ways, I would have explained them, throughout the night in different words and different ways.
38. ßIf the Blessed One had asked me these meanings even throughout the day and night in different words and different ways, I would have explained them, throughout the day and night in different words and different ways.
39. ßIf the Blessed One had asked me these meanings even throughout two days and nights in different words and different ways, I would have explained them, throughout two days and nights in different words and different ways.
40. ßIf the Blessed One had asked me these meanings even throughout three days and nights in different words and different ways, I would have explained them, throughout three days and nights in different words and different ways.
41. ßIf the Blessed One had asked me these meanings even throughout four days and nights in different words and different ways, I would have explained them, throughout four days and nights in different words and different ways.
42. ßIf the Blessed One had asked me these meanings even throughout five days and nights in different words and different ways, I would have explained them, throughout five days and nights in different words and different ways.
43. ßIf the Blessed One had asked me these meanings even throughout six days and nights in different words and different ways, I would have explained them, throughout six days and nights in different words and different ways.
44. ßIf the Blessed One had asked me these meanings even throughout seven days and nights in different words and different ways, I would have explained them, throughout the seven days and nights in different words and different ways.û
IV
45. Then the monk Kaëàrakhattiya getting up from his seat approached the Blessed One, worshipped and sat on a side.
46. The monk Kaëàrakhattiya sitting on a side said thus to the Blessed One: ßVenerable sir, venerable Sàriputta roared the lion's roar earlier not recognizing me, the Blessed One asked the first question, on account of it, I showed stupidity. When the Blessed One appreciated my first reply it occurred to me, if the Blessed One had asked me these meanings even throughout the day in different words and different ways, I would have explained them, throughout the day in different words and different ways. If the Blessed One had asked me these meanings even throughout the night in different words and different ways, I would have explained them, throughout the night in different words and different ways. If the Blessed One had asked me these meanings even throughout the day and night in different words and different ways, I would have explained them, throughout the day and night in different words and different ways. If the Blessed One had asked me these meanings even throughout two days and nights in different words and different ways, I would have explained them, throughout two days and nights in different words and different ways. If the Blessed One had asked me these meanings even throughout three days and nights in different words and different ways, I would have explained them, throughout three days and nights in different words and different ways.
ßIf the Blessed One had asked me these meanings even throughout four days and nights in different words and different ways, I would have explained them, throughout four days and nights in different words and different ways. If the Blessed One had asked me these meanings even throughout five days and nights in different words and different ways, I would have explained them, throughout five days and nights in different words and different ways.
ßIf the Blessed One had asked me these meanings even throughout six days and nights in different words and different ways, I would have explained them, throughout six days and nights in different words and different ways. If the Blessed One had asked me these meanings even throughout seven days and nights in different words and different ways, I would have explained them, throughout the seven days and nights in different words and different ways.
47. ßO! monk Sàriputta has well penetrated the elements of the Teaching! As the elements of the Teaching are well penetrated to him, even if I had asked these meanings throughout the day in different words and different ways, he would have explained them, throughout the day in different words and different ways. If I had asked these meanings even throughout the night in different words and different ways, he would have explained them, throughout the night in different words and different ways. If I had asked him these meanings even throughout the day and night in different words and different ways, he would have explained them, throughout the day and night in different words and different ways. If I had asked him these meanings even throughout two days and nights in different words and different ways, he would have explained them, throughout two days and nights in different words and different ways. If I had asked him these meanings even throughout three days and nights in different words and different ways, he would have explained them, throughout three days and nights in different words and different ways.
ßIf I had asked him these meanings even throughout four days and nights in different words and different ways, he would have explained them, throughout four days and nights in different words and different ways. If I had asked him these meanings even throughout five days and nights in different words and different ways, he would have explained them, throughout five days and nights in different words and different ways.
ßIf I had asked him these meanings even throughout six days and nights in different words and different ways, he would have explained them, throughout six days and nights in different words and different ways. If I had asked him these meanings even throughout seven days and nights in different words and different ways, he would have explained them, throughout the seven days and nights in different words and different ways.
12. 4. 3.
(33) ¥àõassa Vatthuni I Ý Objects of Knowledge I
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, I will teach forty-four objects of knowledge, attend carefully and listen to it.û
Those monks said:ûYes, venerable sir.û
3. And the Blessed One said: ßMonks, what are the forty-four objects of knowledge?û
4. ßKnowledge of decay and death, the arising of decay and death, the cessation of decay and death and the method leading to the cessation of decay and death.
5. ßKnowledge of birth, the arising of birth, the cessation of birth, and the method leading to the cessation of birth.
6. ßKnowledge of being, the arising of being, the cessation of being and the method leading to the cessation of being.
7. ßKnowledge of holding, the arising of holding, the cessation of holding and the method leading to the cessation of holding.
8. ßKnowledge of craving, the arising of craving, the cessation of craving and the method leading to the cessation of craving.
9. ßKnowledge of feelings, the arising of feelings, the cessation of feelings and the method leading to the cessation of feelings.
10. ßKnowledge of contacts, ... re ...
11. ßKnowledge of the six spheres, ... re ...
12. ßKnowledge of name and matter, ... re ...
13. ßKnowledge of consciousness, ... re ...
14. ßKnowledge of determinations, the arising of determinations, the cessation of determinations and the method leading to the cessation of determinations.
ßMonks, to these are called the forty-four objects of knowledge.
15. ßMonks, what is decay and death?
ßThe decay seen in this and other category of beings in the form of broken teeth, signs of age, grey hair wrinkled skin, decrease of the life span, the decay of the mental faculties. This is called decay.
ßThe disappearing, moving away, breaking up, non evidence in time, the breaking up of the masses and laying down of the carcass of this and other category of beings is called death. Monks, that decay and this death is called decay and death.
16. ßWith the arising of birth arise decay and death. With the cessation of birth cease decay and death and this Noble Eightfold path is the leading to the cessation of decay and death. Such as right view, ... re ... right concentration.
17. ßMonks, when the noble disciple knows decay and death, the arising of decay and death, the cessation of decay and death and the method leading to the cessation of decay and death thus ...
18. ßIt becomes knowledge of the Teaching to him. With this understanding of the Teaching he has found, this penetrating attainment which does not belong to time he makes inferences to the past and future.
19. ßWhoever recluses and brahmins realized, decay and death, the arising of decay and death, the ceasing of decay and death and the method leading to the cessation of decay and death in the past, did so as I do it now.
20. ßWhoever recluses and brahmins will realize, decay and death, the arising of decay and death, the ceasing of decay and death and the method leading to the cessation of decay and death in the future too will do so as I do it now. This to him, becomes a logical conclusion.
21. ßMonks, when knowledge about the Teaching and knowledge about making this logical conclusion becomes very clear to him, it is said the noble disciple has come to righteousness of view, by that he is one endowed with vision. By that he is one come to this right Teaching. By that he sees this good Teaching. By that he is endowed with the knowledge of a trainer. By that he is endowed with the science of a trainer. By that he has entered the stream of the Teaching. By that he is endowed with the noble one's penetrating knowledge. And by that he stands close to the door of deathlessness.
22. ßMonks, what is birth? ... re ...
23. ßMonks, what is being? ... re ...
24. ßMonks, what is holding? ... re ...
25. ßMonks, what is craving? ... re ...
26. ßMonks, what are feelings? ... re ...
27. ßMonks, what are contacts? ... re ...
28. ßMonks, what are the six spheres? ... re ...
29. ßMonks, what is name and matter ... re ...
30. ßMonks, what is consciousness? ... re ...
31. ßMonks, what are determinations? Monks, determinations are threefold as bodily determinations, verbal determinations and mental determinations.
32. ßWith the arising of ignorance arise determinations and with the ceasing of ignorance cease determinations. This same Noble Eightfold path is the leading to the cessation of determinations, such as right view, ... re ... right concentration.
33. ßMonks, when the noble disciple knows determinations, the arising of determinations, the cessation of determinations and the method leading to the cessation of determinations thus, it becomes knowledge of the Teaching to him. With this understanding of the Teaching he has found, this penetrating attainment which does not belong to time he makes inferences to the past and future.
34. ßWhoever recluses and brahmins realized, determinations, the arising of determinations, the ceasing of determinations and the method leading to the cessation of determinations in the past, did so as I do it now.
35. ßWhoever recluses and brahmins will realize, determinations, the arising of determinations, the ceasing of determinations and the method leading to the cessation of determinations in the future too will do so as I do it now. This becomes a logical conclusion.
36. ßMonks, when knowledge about the Teaching and knowledge about making this logical conclusion becomes very clear to him, it is said the noble disciple has come to righteousness of view, by that he is one endowed with vision. By that he is one come to this right Teaching. By that he sees this good Teaching. By that he is endowed with the knowledge of a trainer. By that he is endowed with the science of a trainer. By that he has entered the stream of the Teaching. By that he is endowed with the noble one's penetrating knowledge. And by that he stands close to the door of deathlessness.
12. 4. 4.
(34 ) (4) ¥àõassa Vatthuni II Ý Objects of Knowledge II
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, I will teach seventy seven objects of knowledge, attend carefully and listen to it.
ßMonks, what are the seventy-seven objects of knowledge?
3. ßKnowledge that decay and death is on account of birth. Knowledge that without birth there is no decay and death. Knowledge, in the past too there was decay and death on account of birth. Knowledge, without birth there would not have been decay and death in the past. Knowledge in the future too, there will be decay and death on account of birth and without birth there will not be decay and death in the future. Knowledge, that whatever forbearances with wrong view, get destroyed, decrease, fade and cease.
4. ßKnowledge that birth is on account of being ... re ...
5. ßKnowledge, that being is on account of holding ... re ...
6. ßKnowledge, that holding is on account of craving ... re ...
7. ßKnowledge, that craving is on account of feelings ... re ...
8. ßKnowledge, that feelings are on account of contacts ... re ...
9. ßKnowledge, that contacts are on account of the six spheres ... re ...
10. ßKnowledge that the six spheres are on account of name and matter ... re ...
11. ßKnowledge that name and matter is on account of consciousness ... re ...
12. ßKnowledge that consciousness is on account of determinations ... re ...
13. ßKnowledge that determinations are on account of ignorance and without ignorance there are no determinations. ßKnowledge, in the past too there were determinations on account of ignorance and without ignorance, there would not have been determinations. Knowledge in the future too, there will be determinations on account of ignorance and without ignorance, there will not be determinations And knowledge, that whatever forbearances with wrong view get destroyed, decrease, fade and cease.
14. ßMonks, these are the seventy seven objects of knowledge.
12. 4. 5.
(35) Avijjàpaccaya I Ý On account of Ignorance I
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, on account of ignorance are determinations. On account of determinations is consciousness ... re ... thus is the arising of this complete mass of unpleasantness.û
3. ßVenerable sir, how is decay and death, to whom is this decay and death?û
The Blessed One said, ßThat is not a suitable question. If the monk says, `How is decay and death, and to whom is this decay and death,' or if the monk says, `Decay and death is one thing and this decay and death is to another,' both these give the same meaning, only the words are different. With the view, `this is life and that is the body,' there is no leading of the holy life. With the view `life is one thing and the body is another,' there is no leading of the holy life either. Not reaching to either of these extremes, the Thus Gone One teaches in the middle as on account of birth is decay and death.û
4. ßVenerable sir, how is birth, to whom is this birth?û
The Blessed One said, ßThat is not a suitable question. If the monk says, `How is birth, and to whom is this birth,' or if the monk says, `Birth is one thing and this birth is to another,' both these give the same meaning, only the words are different. With the view, `This is life and that is the body,' there is no leading of the holy life. With the view `Life is one thing and the body is another,' there is no leading of the holy life either. Not reaching to either of these extremes, the Thus Gone One teaches in the middle as on account of being is birth.û
5. ßVenerable sir, how is being and to whom is this being?û
The Blessed One said, ßThat is not a suitable question. If the monk says, `How is being and to whom, is this being,' or if the monk says, `Being is one thing and this being is to another,' both these give the same meaning, only the words are different. With the view, `This is life and that is the body,' there is no leading of the holy life. With the view, `Life is one thing and the body is another,' there is no leading of the holy life either. Not reaching to either of these extremes, the Thus Gone One teaches in the middle as ...
6. ß... on account of holding is being.
7. ß... on account of craving is holding.
8. ß... on account of feelings is craving.
9. ß... on account of a contact are feelings.
10. ß... on account of the six spheres is a contact
11. ß... on account of the six spheres is name and matter.
12. ß... on account of name and matter is consciousness.
13. ß... on account of determinations is consciousness.û
14. ßVenerable sir, how are determinations and to whom are determinations?û
ßThe Blessed One said, ßThat is not a suitable question. If the monk says, `How are determinations and to whom are determinations,' or if the monk says, `Determinations are one thing and these determinations are to another,' both these give the same meaning, only the words are different. With the view, `This is life and that is the body,' there is no leading of the holy life. With the view, `Life is one thing and the body is another,' there is no leading of the holy life either. Not reaching to either of these extremes, the Thus Gone One teaches in the middle, on account of ignorance are determinations.
Monk, with the cessation of ignorance without a remainder, whatever foundations, distortions, disagreements, struggles etc.
15. How is decay and death, and to whom, is this decay and death, or decay and death is one thing and this decay and death is to another, or this is life and that is the body, or life is one thing and the body is another. All these foundations, distortions, disagreements, struggles will be dispelled, pulled out with the roots, made palm stumps, made not to grow again, with the cessation of ignorance without a remainder ...
16. ß`How is birth, and to whom, is this birth, or birth is one thing and this birth is to another, or this is life and that is the body, or life is one thing and the body is another.' All these foundations, distortions, disagreements, struggles will be dispelled, pulled out with the roots, made palm stumps, made not to grow again, with the cessation of ignorance without a remainder.
17. ß`How is being, ... re ...
18. ß`How is holding, ... re ...
19. ß`How is craving, ... re ...
20. ß`How are feelings ... re ...
21. ß`How are contacts, ... re ...
22. ß`How are the six spheres, ... re ...
23. ß`How is name and matter, ... re ...
24. ß`How is consciousness, ... re ...
ßMonk, with the cessation of ignorance without a remainder whatever foundations, distortions, disagreements, struggles etc.
25. ßHow are determinations, and to whom, are determinations, or determinations are one thing and these determinations are to another, or this is life and that is the body, or life is one thing and the body is another. All these foundations, distortions, disagreements, struggles will be dispelled, pulled out with the roots, made palm stumps, made not to grow again, with the cessation of ignorance without a remainder.
12. 4. 6.
(36) Avijjàpaccayà II Ý On account of Ignorance II
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, on account of ignorance are determinations. On account of determinations is consciousness ... re ... thus is the arising of this complete mass of unpleasantness.
3. ßIf the monk says, `How is decay and death, and to whom, is this decay and death,' or if the monk says, `Decay and death is one thing and this decay and death is to another,' both these give the same meaning, only the words are different.
ßMonks, with the view, `This is life and that is the body,' there is no leading of the holy life. With the view, `Life is one thing and the body is another,' there is no leading of the holy life either.
ßNot reaching to either of these extremes, the Thus Gone One teaches in the middle, on account of birth is decay and death.
4. ßHow is birth, to whom is this birth?
5. ßHow is being and to whom is this being?
6. ßHow is holding and to whom is this holding?
7. ßHow is craving and to whom is this craving?
8. ßHow are feelings and to whom are these feelings?
9. ßHow are contacts and to whom are contacts?
10. ßHow are the six spheres and to whom are these six spheres?
11. ßHow is name and matter and to whom is this name and matter?
12. ßHow is consciousness and to whom is this consciousness?
13. ßIf the monk says, `How are determinations, and to whom, are determinations,' or if the monk says, `Determinations are one thing and these determinations are to another,' both these give the same meaning, only the words are different.
Monks, with the view, `This is life and that is the body,' there is no leading of the holy life. With the view, `Life is one thing and the body is another,' there is no leading of the holy life either.
Not reaching to either of these extremes, the Thus Gone One teaches in the middle, on account of ignorance are determinations.
14. Monk, with the cessation of ignorance without a remainder, whatever foundations, distortions, disagreements, struggles and so on cease.
15. ßHow is birth, and to whom, is this birth, ... re ...
16. ßHow is being, ... re ...
17. ßHow is holding, ... re ...
18. ßHow is craving, ... re ...
19. ßHow are feelings, ... re ...
20. ßHow is a contact,, ... re ...
21. ßHow are the six spheres, ... re ...
22. ßHow is name and matter, ... re ...
23. ßHow is consciousness, ... re ...
ßMonk, with the cessation of ignorance without a remainder whatever foundations, distortions, disagreements, struggles and so on cease.
24. ßHow are determinations, and to whom, are determinations, or determinations are one thing and these determinations are to another, or this is life and that is the body, or life is one thing and the body is another. All these foundations, distortions, disagreements, struggles will be dispelled, pulled out with the roots, made palm stumps, made not to grow again, with the cessation of ignorance without a remainder whatever foundations, distortions, disagreements, struggles and so on cease.û
12. 4. 7.
(37) Natumha Ý Not Yours
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, this body is not yours, nor is it another's.
3. ßIt should be comprehended, as some earlier, fixed, planned action.
4. ßAbout this the learned noble disciple wisely considers it is dependently arisen.
5. ßWhen this is present, this comes to be. When this arise, this arise. When this is not present, this does not come to be. With the cessation of this, this ceases. Such as on account of ignorance arise determinations. On account of determinations arise consciousness. Thus arise the complete mass of unpleasantness. With the cessation of ignorance without anything remaining, determinations cease. With the cessation of determinations, consciousness ceases. Thus cease the complete mass of unpleasantness.
12. 4. 8.
(38) Cetana I Ý Intention I
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, you intend, mentally arrange and with it persistently fill the mind. Consciousness settles there, with that sign. When consciousness settles in that manner it grows for rebirth again and again in the future. With rebirth again and again in the future, there arise decay, death, grief, lament, unpleasantness, displeasure and distress again and again in the future.
3. ßMonks, you do not intend, do not arrange mentally yet the mind is persistently filled. Consciousness settles there, with that sign. When consciousness settles in that manner it grows for rebirth again and again in the future. With rebirth again and again in the future, there arise decay, death, grief, lament, unpleasantness, displeasure and distress again and again in the future.
4. ßMonks, you do not intend, do not arrange mentally and the mind is not persistently filled. Consciousness does not settle there, with a sign. When consciousness does not settle in that manner it does not grow for rebirth again and again in the future. Without rebirth again and again in the future, decay, death, grief, lament, unpleasantness, displeasure and distress do not arise again and again in the future.
12. 4. 9.
(39) Cetana II Ý Intention II
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, you intend, mentally arrange and with it persistently fill the mind. When conscious of the sign, consciousness settles there, with that sign. When consciousness settles and grows name and matter pursue it.
3. ßOn account of name and matter, the six spheres. On account of the six spheres, contact. On account of a contact, are feelings ... re ... craving ... re ... holding ... re ... being ... re ... birth. On account of birth arise decay, death, grief, lament, unpleasantness, displeasure and distress. Thus rises the complete mass of unpleasantness.
4. ßMonks, you do not intend and do not arrange yet the mind is persistently filled. When conscious of the sign, consciousness settles there, with that sign. When consciousness settles and grows name and matter pursues it.
5. ßOn account of name and matter, the six spheres. On account of the six spheres, contacts. On account of contacts are feelings ... re ... craving ... re ... holding ... re ... being ... rebirth. On account of birth arise decay, death, grief, lament, unpleasantness, displeasure and distress. Thus rises the complete mass of unpleasantness.
6. ßMonks, when you do not intend, do not arrange, the mind does not get filled up persistently with a sign, for consciousness to settle. When consciousness does not settle and grow name and matter does not pursue it. With the cessation of name and matter, the six spheres cease. With the cessation of the six spheres contacts cease With the cessation of contacts feelings ... re ... craving ... re ... holding ... re ... being ... rebirth With the cessation of birth cease decay, death, grief, lament, unpleasantness, displeasure and distress. Thus cease the complete mass of unpleasantness.û
12. 4. 10.
(40) Cetana III Ý Intentions III
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, you intend, mentally arrange and with it, persistently fill the mind. When conscious of the sign, consciousness settles there, with that sign.
3. ßWhen consciousness settles and grows there is an inclination. When there is an inclination there is coming and going. When there is coming and going there is disappearing and appearing. When there is disappearing and appearing there is birth, decay, death, grief, lament, unpleasantness, displeasure and distress. Thus rises the complete mass of unpleasantness.
4. ßMonks, you do not intend, do not arrange mentally, yet the mind is persistently filled. When conscious of the sign, consciousness settles there, with that sign.
5. ßWhen consciousness settles and grows there is an inclination. When there is an inclination there is coming and going. When there is coming and going there is disappearing and appearing. When there is disappearing and appearing there is birth, decay, death, grief, lament, unpleasantness, displeasure and distress.
ßThus rise the complete mass of unpleasantness.
6. ßMonks, when you do not intend, do not arrange mentally and the mind is not persistently filled. Not conscious of a sign, consciousness does not settle.
7. ßWith consciousness not settling and not growing there is no inclination. When there is no inclination there is no coming and going. When there is no coming and going there is no disappearing and appearing. When there is no disappearing and appearing there is no birth, decay, death, grief, lament, unpleasantness, displeasure and distress. Thus cease the complete mass of unpleasantness.
Saüyutta Nikaya
Division II Ý Nidana
Book 12 Ý Abhisamaya Samyutta
Chapter 4 Ý Kalarakhattiya Vagga
Namo tassa bhagavato arahato samma sambuddhassa
12. 4. 1.
(31) Bhutam Ý The Born
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anathapindika in Jeta's grove in Savatthi.
I
2. From there the Blessed One addressed venerable Sariputta: ßSariputta, I have said this in the Parayana Vagga in Ajitita's question:
`Sirs, I tell you the chief features,
Of one who has mastered, the Teaching,
And of one undergoing the training'
Sàriputta, of this short exposition, how should we know the detailed meaning?û
When this was asked venerable Sàriputta became silent.
3. For the second time the Blessed One addressed venerable Sàriputta, ßHow should we know the detailed meaning of this short exposition?û And venerable Sàriputta became silent for the second time.
4. For the third time the Blessed One addressed venerable Sàriputta, ßHow should we know the detailed meaning of this short exposition:
`Sirs, I tell you the chief features,
Of one who has mastered the Teaching,
And of the one who is undergoing the training.û'
And venerable Sàriputta became silent for the third time.
II
5. ßSàriputta, do you see that this is born?û
6. ßVenerable sir, he sees, this is born as it really is with right wisdom. Seeing, this is born as it really is with right wisdom, falls to the method of turning away, fading and cessation of the born. He sees with right wisdom that the arising is on account of supports. Seeing as it really is, with right wisdom, the arising is on account of supports falls to the method of turning away, fading and ceasing from the arising of supports. He sees as it really is, with right wisdom, that with the cessation of supports, the born ceases. Seeing as it really is with right wisdom, that with the cessation of supports the born, ceases he falls to the method of turning away, fading and cessation of supports. Venerable sir, thus he becomes a trainer.
7. ßVenerable sir, how does he become one who has mastered the Teaching?
ßVenerable sir, he sees, this is born as it really is with right wisdom. Seeing, this is born as it really is with right wisdom, he turns away, fades, ceases and releases his mind without clinging to the born.
ßHe sees with right wisdom that the arising is on account of supports. Seeing as it really is, with right wisdom, the arising is on account of supports he turns away, fades ceases and releases without clinging from the arising of supports.
ßHe sees as it really is, with right wisdom, that with the cessation of supports, the born, ceases Seeing as it really is, with right wisdom, that with the cessation of supports the born ceases without clinging, he turns away, fades ceases and releases his mind. Venerable sir, thus he becomes one who has mastered the Teaching.
8. Thus venerable sir as it was said for Ajita's question
`Sirs, I tell you the chief features,
Of one who has mastered, the Teaching,
And of the one who is undergoing the training.'
ßI understand its detailed meaning in this manner.û
III
9. ßIt is excellent Sàriputta! He sees, this is born as it really is with right wisdom. Seeing, this is born as it really is with right wisdom, falls to the method of turning away, fading and cessation of the born.
ßHe sees with right wisdom that the arising is on account of supports. Seeing as it really is, with right wisdom, the arising is on account of supports falls to the method of turning away, fading and ceasing from the arising of supports.
ßHe sees as it really is, with right wisdom, that with the cessation of supports, the born becomes a ceasing thing. Seeing as it really is with right wisdom, that with the cessation of supports the born becomes a ceasing thing he falls to the method of turning away, fading and cessation of supports. Sàriputta,, thus he becomes a trainer.
10. ßSàriputta, how does he become one who has mastered the Teaching?
ßSàriputta, he sees, this is born as it really is with right wisdom. Seeing, this is born as it really is with right wisdom, he turns away, fades, ceases and releases without clinging to the born.
ßHe sees with right wisdom that the arising is on account of supports. Seeing as it really is, with right wisdom, the arising is on account of supports he turns away, fades ceases and releases without clinging to the arising of supports.
ßHe sees as it really is, with right wisdom, that with the cessation of supports, the born, ceases without clinging Seeing as it really is, with right wisdom, that with the cessation of supports the born ceases without clinging, he turns away, fades ceases and releases his mind.
ßSàriputta, thus he becomes one who has mastered the Teaching.
11. ßSàriputta, it was said thus, for Ajita's question
`Sirs, I tell you the chief features,
Of one who has mastered, the Teaching,
And of one, who is undergoing, the training.'
ßSàriputta, the detailed meaning of this short exposition should be known, in this manner.û
12. 4. 2.
(32) Kaëàra Ý The Monk Kaëàrakhattiya
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
I
2. Then the monk Kaëàrakhattiya approached venerable Sàriputta, exchanged friendly greetings and sat on a side.
3. Sitting on a side the monk Kaëàrakhattiya said thus to venerable Sàriputta: ßFriend Sàriputta, the monk Moliyaphagguna has given up robes and has come to lower lifeû
ßHas he not gained confidence in this dispensation?û
4. Has venerable Sàriputta gained confidence in this dispensation?û
ßFriend, I have no doubts about that.û
5. ßFriend, is it so, even for the future?û
ßFriend, I have no doubts what so ever.û
6. Then the monk Kaëàrakhattiya getting up from his seat approached the Blessed One, worshipped and sat on a side.
7. Sitting on a side the monk Kaëàrakhattiya said to the Blessed One: ßVenerable sir, venerable Sàriputta declares worthiness as `birth is destroyed, the holy life is lived, what should be done is done, I know there is nothing more to wish.'
8. The Blessed One addressed a certain monk and said: ßCome monk, tell Sàriputta in my words `Friend Sàriputta, the Teacher calls you.û
9. That monk agreeing and saying ßYes venerable sir.û Approached venerable Sàriputta and said: ßFriend Sàriputta the Teacher calls you.û
10. Venerable Sàriputta agreeing and saying ßYes friend.û Approached the Blessed One worshipped and sat on a side.
II
11. The Blessed One said thus, to venerable Sàriputta who was seated on a side: ßIs it true that you have declared worthiness thus `birth is destroyed, the holy life is lived, what should be done is done, I know there is nothing more to wish.'
ßVenerable sir, I did not declare that meaning, with these words and phrases.û
12. ßThen Sàriputta, in which manner do sons of clansmen declare their worthiness. How should we know whether it is declared?û
13. ßVenerable sir, I did not say thus. I did not say it using these words and phrases.û
14. ßSàriputta, if you were asked: ßFriend Sàriputta, knowing what and seeing what do you declare, `birth is destroyed, the holy life is lived, what should be done is done, I know there is nothing more to wish.' How would you reply this question?û
15. ßVenerable sir, if I was asked Friend Sàriputta, knowing what and seeing what do you declare, `birth is destroyed, the holy life is lived, what should be done is done and know there is nothing more to wish.' I would reply thus:
16. Friend, to whatever birth is tied, knowing that knot is destroyed I declare, birth is destroyed, the holy life is lived, what should be done is done, I know there is nothing more to wish.û
17. ßSàriputta, if you were asked, friend Sàriputta
to what is birth tied, from what does it originate and take birth, what is the root for its origin how would you explain it?û
18. I will explain it thus, friend, birth is tied to being, it originates and takes birth in being and the root for its origin is being.û
19. ßSàriputta, if you were asked, friend Sàriputta, to what is being tied, from what does it originate and take birth, what is the root for its origin, how would you explain it?û
20. ßI will explain it thus, friend, being is tied to holding it originates and takes birth in holding and the root for its origin is holding.û
21. Sàriputta, if you were asked, friend Sàriputta, to what is holding ... re ... ?
22-23. ßSàriputta, if you were asked, friend Sàriputta, to what is craving tied, from what does it originate and take birth, what is the root for its origin, how would you explain it?û
24. ßI will explain it thus. `Friend, craving is tied to feelings, it originates and takes birth in feelings and the root for its origin is feelings.
25. ßSàriputta, if you were asked, friend, knowing what and seeing what do you not attend on feelings with interest, how would you explain it?û
26. ßVenerable sir, if I was asked, friend, knowing what and seeing what do you not attend on feelings with interest, I would explain it thus:
27. ßFriend, these three are the feelings. What three? They are pleasant feelings, unpleasant feelings and neither unpleasant nor pleasant feelings. Friend, these three feelings are impermanent, whatever is impermanent is unpleasant, knowing this I do not attend on feelings with interest.û
28. ßExcellent Sàriputta! Sàriputta, there is also another way to explain it, `whatever is felt is unpleasant
29. ßSàriputta, if you were asked, friend, released how, do you declare worthiness as `birth is destroyed, the holy life is lived, what should be done is done, I know there is nothing more to wish.'
How would you explain it?û
30. ßVenerable sir, if I was asked, friend, released how, do you declare worthiness as `birth is destroyed, the holy life is lived, what should be done is done, I know there is nothing more to wish.'
I would explain it thus:
31. ßFriend, with the destruction of all substratum, I am internally released, I abide conscious of that. When abiding conscious of that, desires do not secrete and I do not despise the selfû
32. ßExcellent Sàriputta! ñhere is another way to explain it, `those desires that the recluse has said of I have dispelled them, I have no doubts about it.'
33. Having said that the Blessed One entered the monastery.
III
34. Soon after the Blessed One had gone, venerable Sàriputta addressed the monks:
35. ßFriends, earlier not recognizing me, the Blessed One asked the first question, on account of it, I showed stupidity. When the Blessed One appreciated my first reply it occurred to me:
36. ßIf the Blessed One had asked me these meanings even throughout the day in different words and different ways, I would have explained them, throughout the day in different words and different ways.
37. ßIf the Blessed One had asked me these meanings even throughout the night in different words and different ways, I would have explained them, throughout the night in different words and different ways.
38. ßIf the Blessed One had asked me these meanings even throughout the day and night in different words and different ways, I would have explained them, throughout the day and night in different words and different ways.
39. ßIf the Blessed One had asked me these meanings even throughout two days and nights in different words and different ways, I would have explained them, throughout two days and nights in different words and different ways.
40. ßIf the Blessed One had asked me these meanings even throughout three days and nights in different words and different ways, I would have explained them, throughout three days and nights in different words and different ways.
41. ßIf the Blessed One had asked me these meanings even throughout four days and nights in different words and different ways, I would have explained them, throughout four days and nights in different words and different ways.
42. ßIf the Blessed One had asked me these meanings even throughout five days and nights in different words and different ways, I would have explained them, throughout five days and nights in different words and different ways.
43. ßIf the Blessed One had asked me these meanings even throughout six days and nights in different words and different ways, I would have explained them, throughout six days and nights in different words and different ways.
44. ßIf the Blessed One had asked me these meanings even throughout seven days and nights in different words and different ways, I would have explained them, throughout the seven days and nights in different words and different ways.û
IV
45. Then the monk Kaëàrakhattiya getting up from his seat approached the Blessed One, worshipped and sat on a side.
46. The monk Kaëàrakhattiya sitting on a side said thus to the Blessed One: ßVenerable sir, venerable Sàriputta roared the lion's roar earlier not recognizing me, the Blessed One asked the first question, on account of it, I showed stupidity. When the Blessed One appreciated my first reply it occurred to me, if the Blessed One had asked me these meanings even throughout the day in different words and different ways, I would have explained them, throughout the day in different words and different ways. If the Blessed One had asked me these meanings even throughout the night in different words and different ways, I would have explained them, throughout the night in different words and different ways. If the Blessed One had asked me these meanings even throughout the day and night in different words and different ways, I would have explained them, throughout the day and night in different words and different ways. If the Blessed One had asked me these meanings even throughout two days and nights in different words and different ways, I would have explained them, throughout two days and nights in different words and different ways. If the Blessed One had asked me these meanings even throughout three days and nights in different words and different ways, I would have explained them, throughout three days and nights in different words and different ways.
ßIf the Blessed One had asked me these meanings even throughout four days and nights in different words and different ways, I would have explained them, throughout four days and nights in different words and different ways. If the Blessed One had asked me these meanings even throughout five days and nights in different words and different ways, I would have explained them, throughout five days and nights in different words and different ways.
ßIf the Blessed One had asked me these meanings even throughout six days and nights in different words and different ways, I would have explained them, throughout six days and nights in different words and different ways. If the Blessed One had asked me these meanings even throughout seven days and nights in different words and different ways, I would have explained them, throughout the seven days and nights in different words and different ways.
47. ßO! monk Sàriputta has well penetrated the elements of the Teaching! As the elements of the Teaching are well penetrated to him, even if I had asked these meanings throughout the day in different words and different ways, he would have explained them, throughout the day in different words and different ways. If I had asked these meanings even throughout the night in different words and different ways, he would have explained them, throughout the night in different words and different ways. If I had asked him these meanings even throughout the day and night in different words and different ways, he would have explained them, throughout the day and night in different words and different ways. If I had asked him these meanings even throughout two days and nights in different words and different ways, he would have explained them, throughout two days and nights in different words and different ways. If I had asked him these meanings even throughout three days and nights in different words and different ways, he would have explained them, throughout three days and nights in different words and different ways.
ßIf I had asked him these meanings even throughout four days and nights in different words and different ways, he would have explained them, throughout four days and nights in different words and different ways. If I had asked him these meanings even throughout five days and nights in different words and different ways, he would have explained them, throughout five days and nights in different words and different ways.
ßIf I had asked him these meanings even throughout six days and nights in different words and different ways, he would have explained them, throughout six days and nights in different words and different ways. If I had asked him these meanings even throughout seven days and nights in different words and different ways, he would have explained them, throughout the seven days and nights in different words and different ways.
12. 4. 3.
(33) ¥àõassa Vatthuni I Ý Objects of Knowledge I
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, I will teach forty-four objects of knowledge, attend carefully and listen to it.û
Those monks said:ûYes, venerable sir.û
3. And the Blessed One said: ßMonks, what are the forty-four objects of knowledge?û
4. ßKnowledge of decay and death, the arising of decay and death, the cessation of decay and death and the method leading to the cessation of decay and death.
5. ßKnowledge of birth, the arising of birth, the cessation of birth, and the method leading to the cessation of birth.
6. ßKnowledge of being, the arising of being, the cessation of being and the method leading to the cessation of being.
7. ßKnowledge of holding, the arising of holding, the cessation of holding and the method leading to the cessation of holding.
8. ßKnowledge of craving, the arising of craving, the cessation of craving and the method leading to the cessation of craving.
9. ßKnowledge of feelings, the arising of feelings, the cessation of feelings and the method leading to the cessation of feelings.
10. ßKnowledge of contacts, ... re ...
11. ßKnowledge of the six spheres, ... re ...
12. ßKnowledge of name and matter, ... re ...
13. ßKnowledge of consciousness, ... re ...
14. ßKnowledge of determinations, the arising of determinations, the cessation of determinations and the method leading to the cessation of determinations.
ßMonks, to these are called the forty-four objects of knowledge.
15. ßMonks, what is decay and death?
ßThe decay seen in this and other category of beings in the form of broken teeth, signs of age, grey hair wrinkled skin, decrease of the life span, the decay of the mental faculties. This is called decay.
ßThe disappearing, moving away, breaking up, non evidence in time, the breaking up of the masses and laying down of the carcass of this and other category of beings is called death. Monks, that decay and this death is called decay and death.
16. ßWith the arising of birth arise decay and death. With the cessation of birth cease decay and death and this Noble Eightfold path is the leading to the cessation of decay and death. Such as right view, ... re ... right concentration.
17. ßMonks, when the noble disciple knows decay and death, the arising of decay and death, the cessation of decay and death and the method leading to the cessation of decay and death thus ...
18. ßIt becomes knowledge of the Teaching to him. With this understanding of the Teaching he has found, this penetrating attainment which does not belong to time he makes inferences to the past and future.
19. ßWhoever recluses and brahmins realized, decay and death, the arising of decay and death, the ceasing of decay and death and the method leading to the cessation of decay and death in the past, did so as I do it now.
20. ßWhoever recluses and brahmins will realize, decay and death, the arising of decay and death, the ceasing of decay and death and the method leading to the cessation of decay and death in the future too will do so as I do it now. This to him, becomes a logical conclusion.
21. ßMonks, when knowledge about the Teaching and knowledge about making this logical conclusion becomes very clear to him, it is said the noble disciple has come to righteousness of view, by that he is one endowed with vision. By that he is one come to this right Teaching. By that he sees this good Teaching. By that he is endowed with the knowledge of a trainer. By that he is endowed with the science of a trainer. By that he has entered the stream of the Teaching. By that he is endowed with the noble one's penetrating knowledge. And by that he stands close to the door of deathlessness.
22. ßMonks, what is birth? ... re ...
23. ßMonks, what is being? ... re ...
24. ßMonks, what is holding? ... re ...
25. ßMonks, what is craving? ... re ...
26. ßMonks, what are feelings? ... re ...
27. ßMonks, what are contacts? ... re ...
28. ßMonks, what are the six spheres? ... re ...
29. ßMonks, what is name and matter ... re ...
30. ßMonks, what is consciousness? ... re ...
31. ßMonks, what are determinations? Monks, determinations are threefold as bodily determinations, verbal determinations and mental determinations.
32. ßWith the arising of ignorance arise determinations and with the ceasing of ignorance cease determinations. This same Noble Eightfold path is the leading to the cessation of determinations, such as right view, ... re ... right concentration.
33. ßMonks, when the noble disciple knows determinations, the arising of determinations, the cessation of determinations and the method leading to the cessation of determinations thus, it becomes knowledge of the Teaching to him. With this understanding of the Teaching he has found, this penetrating attainment which does not belong to time he makes inferences to the past and future.
34. ßWhoever recluses and brahmins realized, determinations, the arising of determinations, the ceasing of determinations and the method leading to the cessation of determinations in the past, did so as I do it now.
35. ßWhoever recluses and brahmins will realize, determinations, the arising of determinations, the ceasing of determinations and the method leading to the cessation of determinations in the future too will do so as I do it now. This becomes a logical conclusion.
36. ßMonks, when knowledge about the Teaching and knowledge about making this logical conclusion becomes very clear to him, it is said the noble disciple has come to righteousness of view, by that he is one endowed with vision. By that he is one come to this right Teaching. By that he sees this good Teaching. By that he is endowed with the knowledge of a trainer. By that he is endowed with the science of a trainer. By that he has entered the stream of the Teaching. By that he is endowed with the noble one's penetrating knowledge. And by that he stands close to the door of deathlessness.
12. 4. 4.
(34 ) (4) ¥àõassa Vatthuni II Ý Objects of Knowledge II
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, I will teach seventy seven objects of knowledge, attend carefully and listen to it.
ßMonks, what are the seventy-seven objects of knowledge?
3. ßKnowledge that decay and death is on account of birth. Knowledge that without birth there is no decay and death. Knowledge, in the past too there was decay and death on account of birth. Knowledge, without birth there would not have been decay and death in the past. Knowledge in the future too, there will be decay and death on account of birth and without birth there will not be decay and death in the future. Knowledge, that whatever forbearances with wrong view, get destroyed, decrease, fade and cease.
4. ßKnowledge that birth is on account of being ... re ...
5. ßKnowledge, that being is on account of holding ... re ...
6. ßKnowledge, that holding is on account of craving ... re ...
7. ßKnowledge, that craving is on account of feelings ... re ...
8. ßKnowledge, that feelings are on account of contacts ... re ...
9. ßKnowledge, that contacts are on account of the six spheres ... re ...
10. ßKnowledge that the six spheres are on account of name and matter ... re ...
11. ßKnowledge that name and matter is on account of consciousness ... re ...
12. ßKnowledge that consciousness is on account of determinations ... re ...
13. ßKnowledge that determinations are on account of ignorance and without ignorance there are no determinations. ßKnowledge, in the past too there were determinations on account of ignorance and without ignorance, there would not have been determinations. Knowledge in the future too, there will be determinations on account of ignorance and without ignorance, there will not be determinations And knowledge, that whatever forbearances with wrong view get destroyed, decrease, fade and cease.
14. ßMonks, these are the seventy seven objects of knowledge.
12. 4. 5.
(35) Avijjàpaccaya I Ý On account of Ignorance I
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, on account of ignorance are determinations. On account of determinations is consciousness ... re ... thus is the arising of this complete mass of unpleasantness.û
3. ßVenerable sir, how is decay and death, to whom is this decay and death?û
The Blessed One said, ßThat is not a suitable question. If the monk says, `How is decay and death, and to whom is this decay and death,' or if the monk says, `Decay and death is one thing and this decay and death is to another,' both these give the same meaning, only the words are different. With the view, `this is life and that is the body,' there is no leading of the holy life. With the view `life is one thing and the body is another,' there is no leading of the holy life either. Not reaching to either of these extremes, the Thus Gone One teaches in the middle as on account of birth is decay and death.û
4. ßVenerable sir, how is birth, to whom is this birth?û
The Blessed One said, ßThat is not a suitable question. If the monk says, `How is birth, and to whom is this birth,' or if the monk says, `Birth is one thing and this birth is to another,' both these give the same meaning, only the words are different. With the view, `This is life and that is the body,' there is no leading of the holy life. With the view `Life is one thing and the body is another,' there is no leading of the holy life either. Not reaching to either of these extremes, the Thus Gone One teaches in the middle as on account of being is birth.û
5. ßVenerable sir, how is being and to whom is this being?û
The Blessed One said, ßThat is not a suitable question. If the monk says, `How is being and to whom, is this being,' or if the monk says, `Being is one thing and this being is to another,' both these give the same meaning, only the words are different. With the view, `This is life and that is the body,' there is no leading of the holy life. With the view, `Life is one thing and the body is another,' there is no leading of the holy life either. Not reaching to either of these extremes, the Thus Gone One teaches in the middle as ...
6. ß... on account of holding is being.
7. ß... on account of craving is holding.
8. ß... on account of feelings is craving.
9. ß... on account of a contact are feelings.
10. ß... on account of the six spheres is a contact
11. ß... on account of the six spheres is name and matter.
12. ß... on account of name and matter is consciousness.
13. ß... on account of determinations is consciousness.û
14. ßVenerable sir, how are determinations and to whom are determinations?û
ßThe Blessed One said, ßThat is not a suitable question. If the monk says, `How are determinations and to whom are determinations,' or if the monk says, `Determinations are one thing and these determinations are to another,' both these give the same meaning, only the words are different. With the view, `This is life and that is the body,' there is no leading of the holy life. With the view, `Life is one thing and the body is another,' there is no leading of the holy life either. Not reaching to either of these extremes, the Thus Gone One teaches in the middle, on account of ignorance are determinations.
Monk, with the cessation of ignorance without a remainder, whatever foundations, distortions, disagreements, struggles etc.
15. How is decay and death, and to whom, is this decay and death, or decay and death is one thing and this decay and death is to another, or this is life and that is the body, or life is one thing and the body is another. All these foundations, distortions, disagreements, struggles will be dispelled, pulled out with the roots, made palm stumps, made not to grow again, with the cessation of ignorance without a remainder ...
16. ß`How is birth, and to whom, is this birth, or birth is one thing and this birth is to another, or this is life and that is the body, or life is one thing and the body is another.' All these foundations, distortions, disagreements, struggles will be dispelled, pulled out with the roots, made palm stumps, made not to grow again, with the cessation of ignorance without a remainder.
17. ß`How is being, ... re ...
18. ß`How is holding, ... re ...
19. ß`How is craving, ... re ...
20. ß`How are feelings ... re ...
21. ß`How are contacts, ... re ...
22. ß`How are the six spheres, ... re ...
23. ß`How is name and matter, ... re ...
24. ß`How is consciousness, ... re ...
ßMonk, with the cessation of ignorance without a remainder whatever foundations, distortions, disagreements, struggles etc.
25. ßHow are determinations, and to whom, are determinations, or determinations are one thing and these determinations are to another, or this is life and that is the body, or life is one thing and the body is another. All these foundations, distortions, disagreements, struggles will be dispelled, pulled out with the roots, made palm stumps, made not to grow again, with the cessation of ignorance without a remainder.
12. 4. 6.
(36) Avijjàpaccayà II Ý On account of Ignorance II
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, on account of ignorance are determinations. On account of determinations is consciousness ... re ... thus is the arising of this complete mass of unpleasantness.
3. ßIf the monk says, `How is decay and death, and to whom, is this decay and death,' or if the monk says, `Decay and death is one thing and this decay and death is to another,' both these give the same meaning, only the words are different.
ßMonks, with the view, `This is life and that is the body,' there is no leading of the holy life. With the view, `Life is one thing and the body is another,' there is no leading of the holy life either.
ßNot reaching to either of these extremes, the Thus Gone One teaches in the middle, on account of birth is decay and death.
4. ßHow is birth, to whom is this birth?
5. ßHow is being and to whom is this being?
6. ßHow is holding and to whom is this holding?
7. ßHow is craving and to whom is this craving?
8. ßHow are feelings and to whom are these feelings?
9. ßHow are contacts and to whom are contacts?
10. ßHow are the six spheres and to whom are these six spheres?
11. ßHow is name and matter and to whom is this name and matter?
12. ßHow is consciousness and to whom is this consciousness?
13. ßIf the monk says, `How are determinations, and to whom, are determinations,' or if the monk says, `Determinations are one thing and these determinations are to another,' both these give the same meaning, only the words are different.
Monks, with the view, `This is life and that is the body,' there is no leading of the holy life. With the view, `Life is one thing and the body is another,' there is no leading of the holy life either.
Not reaching to either of these extremes, the Thus Gone One teaches in the middle, on account of ignorance are determinations.
14. Monk, with the cessation of ignorance without a remainder, whatever foundations, distortions, disagreements, struggles and so on cease.
15. ßHow is birth, and to whom, is this birth, ... re ...
16. ßHow is being, ... re ...
17. ßHow is holding, ... re ...
18. ßHow is craving, ... re ...
19. ßHow are feelings, ... re ...
20. ßHow is a contact,, ... re ...
21. ßHow are the six spheres, ... re ...
22. ßHow is name and matter, ... re ...
23. ßHow is consciousness, ... re ...
ßMonk, with the cessation of ignorance without a remainder whatever foundations, distortions, disagreements, struggles and so on cease.
24. ßHow are determinations, and to whom, are determinations, or determinations are one thing and these determinations are to another, or this is life and that is the body, or life is one thing and the body is another. All these foundations, distortions, disagreements, struggles will be dispelled, pulled out with the roots, made palm stumps, made not to grow again, with the cessation of ignorance without a remainder whatever foundations, distortions, disagreements, struggles and so on cease.û
12. 4. 7.
(37) Natumha Ý Not Yours
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, this body is not yours, nor is it another's.
3. ßIt should be comprehended, as some earlier, fixed, planned action.
4. ßAbout this the learned noble disciple wisely considers it is dependently arisen.
5. ßWhen this is present, this comes to be. When this arise, this arise. When this is not present, this does not come to be. With the cessation of this, this ceases. Such as on account of ignorance arise determinations. On account of determinations arise consciousness. Thus arise the complete mass of unpleasantness. With the cessation of ignorance without anything remaining, determinations cease. With the cessation of determinations, consciousness ceases. Thus cease the complete mass of unpleasantness.
12. 4. 8.
(38) Cetana I Ý Intention I
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, you intend, mentally arrange and with it persistently fill the mind. Consciousness settles there, with that sign. When consciousness settles in that manner it grows for rebirth again and again in the future. With rebirth again and again in the future, there arise decay, death, grief, lament, unpleasantness, displeasure and distress again and again in the future.
3. ßMonks, you do not intend, do not arrange mentally yet the mind is persistently filled. Consciousness settles there, with that sign. When consciousness settles in that manner it grows for rebirth again and again in the future. With rebirth again and again in the future, there arise decay, death, grief, lament, unpleasantness, displeasure and distress again and again in the future.
4. ßMonks, you do not intend, do not arrange mentally and the mind is not persistently filled. Consciousness does not settle there, with a sign. When consciousness does not settle in that manner it does not grow for rebirth again and again in the future. Without rebirth again and again in the future, decay, death, grief, lament, unpleasantness, displeasure and distress do not arise again and again in the future.
12. 4. 9.
(39) Cetana II Ý Intention II
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, you intend, mentally arrange and with it persistently fill the mind. When conscious of the sign, consciousness settles there, with that sign. When consciousness settles and grows name and matter pursue it.
3. ßOn account of name and matter, the six spheres. On account of the six spheres, contact. On account of a contact, are feelings ... re ... craving ... re ... holding ... re ... being ... re ... birth. On account of birth arise decay, death, grief, lament, unpleasantness, displeasure and distress. Thus rises the complete mass of unpleasantness.
4. ßMonks, you do not intend and do not arrange yet the mind is persistently filled. When conscious of the sign, consciousness settles there, with that sign. When consciousness settles and grows name and matter pursues it.
5. ßOn account of name and matter, the six spheres. On account of the six spheres, contacts. On account of contacts are feelings ... re ... craving ... re ... holding ... re ... being ... rebirth. On account of birth arise decay, death, grief, lament, unpleasantness, displeasure and distress. Thus rises the complete mass of unpleasantness.
6. ßMonks, when you do not intend, do not arrange, the mind does not get filled up persistently with a sign, for consciousness to settle. When consciousness does not settle and grow name and matter does not pursue it. With the cessation of name and matter, the six spheres cease. With the cessation of the six spheres contacts cease With the cessation of contacts feelings ... re ... craving ... re ... holding ... re ... being ... rebirth With the cessation of birth cease decay, death, grief, lament, unpleasantness, displeasure and distress. Thus cease the complete mass of unpleasantness.û
12. 4. 10.
(40) Cetana III Ý Intentions III
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, you intend, mentally arrange and with it, persistently fill the mind. When conscious of the sign, consciousness settles there, with that sign.
3. ßWhen consciousness settles and grows there is an inclination. When there is an inclination there is coming and going. When there is coming and going there is disappearing and appearing. When there is disappearing and appearing there is birth, decay, death, grief, lament, unpleasantness, displeasure and distress. Thus rises the complete mass of unpleasantness.
4. ßMonks, you do not intend, do not arrange mentally, yet the mind is persistently filled. When conscious of the sign, consciousness settles there, with that sign.
5. ßWhen consciousness settles and grows there is an inclination. When there is an inclination there is coming and going. When there is coming and going there is disappearing and appearing. When there is disappearing and appearing there is birth, decay, death, grief, lament, unpleasantness, displeasure and distress.
ßThus rise the complete mass of unpleasantness.
6. ßMonks, when you do not intend, do not arrange mentally and the mind is not persistently filled. Not conscious of a sign, consciousness does not settle.
7. ßWith consciousness not settling and not growing there is no inclination. When there is no inclination there is no coming and going. When there is no coming and going there is no disappearing and appearing. When there is no disappearing and appearing there is no birth, decay, death, grief, lament, unpleasantness, displeasure and distress. Thus cease the complete mass of unpleasantness.
Samyutta Nikaya - Abhisamaya Samyutta - Dasabala Vagga
Sutta Pitaka
Saüyutta Nikaya
Division II Ý Nidana
Book 12 Ý Abhisamaya Samyutta
Chapter 3 Ý Dasabala Vagga
Namo tassa bhagavato arahato samma sambuddhassa
12. 3. 1.
(21) Dasabala I Þ Ten Powers I
1. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, the Thus Gone One endowed with the ten powers and four confidences, commands the foremost place among gatherings roars the lion's roar and sets the wheel of the Teaching rolling.
ßThis is matter, this is the arising of matter and this is the fading of matter. These are feelings, this is the arising of feelings and this is the fading of feelings. These are perceptions, this is the arising of perceptions and this is the fading of perceptions. These are determinations, this is the arising of determinations and this is the fading of determinations. This is consciousness, this is the arising of consciousness and this is the fading of consciousness.û
ßThus when this is present, this comes to be, when this arises, this arise. When this is not present, this does not come to be, when this does not arise, this does not arise.û
3. ßSince determinations are on account of ignorance, consciousness on account of determinations ... re ... This is the arising of the complete mass of unpleasantness.û
4. ßWith the cessation of ignorance without a remainder cease determinations. With the cessation of determinations cease consciousness. This is the cessation of the complete mass of unpleasantness.û
12. 3. 2.
(22) Dasabalà II Þ Ten Powers II
1. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, the Thus Gone One endowed with the ten powers and four confidences, commands the foremost place among gatherings roars the lion's roar and sets the wheel of the Teaching rolling.
ßThis is matter, this is the arising of matter and this is the fading of matter. These are feelings, this is the arising of feelings and this is the fading of feelings. These are perceptions, this is the arising of perceptions and this is the fading of perceptions. These are determinations, this is the arising of determinations and this is the fading of determinations. This is consciousness, this is the arising of consciousness and this is the fading of consciousness.
ßThus when this is present, this comes to be, when this arises, this arises. When this is not present, this does not come to be, when this does not arise, this does not arise.
3. ßSince determinations are on account of ignorance, consciousness on account of determinations ... re ... This is the arising of the complete mass of unpleasantness.
4. ßWith the cessation of ignorance without a remainder cease determinations. With the cessation of determinations cease consciousness. This is the cessation of the complete mass of unpleasantness.
5. ßMonks, my Teaching is thus well declared, well explained, open, manifest and doubts are dispelled.
6. ßMonks, when my Teaching is thus well declared, well explained, open, manifest, doubts dispelled, it is suitable that a clansman who has gone forth out of faith, should arouse effort, thinking let my skin, nerves and bones remain, may flesh and blood dry up. Without attaining, whatever could be attained by manly strength, manly effort, manly vigor I will not give up my effort.
7. ßMonks, the lazy one lives unpleasantly drenched in demerit neglecting his own good. The one with aroused effort lives pleasantly secluded from demerit fulfilling his ideal.
8. ßMonks, the highest cannot be attained miserably, it has to be attained excellently. Leading a holy life in the presence of the Teacher is leading a holy life of the finest quality. Therefore monks arouse effort to obtain the not yet obtained, to attain the not yet attained and to realize the not yet realized.
9. ßIn this way our holy life will not be barren, would be fruitful with results. From whomever we partake robes, morsel food dwellings and requisites when ill, their trifling things come to us would bring them great fruits and consequences.
10. ßMonks, you should train thus, it is suitable for you, seeing your own good, to act diligently. Seeing the good of others to act diligently and seeing the good of both to act diligently.û
12. 3. 3.
(23) Upanisa Ý
1. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, I declare the destruction of desires knowing and seeing, not without.
3. ßMonks, knowing and seeing what do desires get destroyed? This is matter, this is the arising of matter and this is the fading of matter. These are feelings, this is the arising of feelings and this is the fading of feelings. These are perceptions, this is the arising of perceptions and this is the fading of perceptions. These are determinations, this is the arising of determinations and this is the fading of determinations. This is consciousness, this is the arising of consciousness and this is the fading of consciousness. Knowing thus and seeing thus comes about the destruction of desires.
4. ßMonks, I say, that knowledge arising to him about the destruction of desires is associated
5. ßWith what is the knowledge about the destruction of desires associated? The answer is release. Release too is associated.
6. ßWith what is release associated? The answer is fading. Fading too is associated.
7. ßWith what is fading associated? The answer is turning away. Turning away too is associated.
8. ßWith what is turning away associated? The answer is knowledge of things as they really are. Knowledge of things as they really are, too is associated.
9. ßWith what is knowledge of things as they really are associated? The answer is concentration. That too, is associated.
10. ßWith what is concentration associated? The answer is pleasantness. Pleasantness too is associated.
11. ßWith what is pleasantness associated? The answer is tranquility. Tranquility too is associated.
12. ßWith what is tranquility associated? The answer is emotions of delight. Emotions of delight too are associated.
13. ßWith what are emotions of delight associated? The answer is joy. Joy too is associated.
14. ßWith what is joy associated? The answer is faith. Faith too is associated.
15. ßWith what is faith associated? The answer is unpleasantness. It is also associated.
16. ßWith what is unpleasantness associated? The answer is birth. Birth too is associated.
17. ßWith what is birth associated? The answer is being. Being too is associated.
18. ßWith what is being associated? The answer is holding. Holding too is associated.
19. ßWith what is holding associated? The answer is craving. Craving too is associated.
20. ßWith what is craving associated? The answer is feelings. Feelings too are associated.
21. ßWith what are feelings associated? The answer is a contact. A contact too is associated.
22. ßWith what is a contact associated? The answer is the six spheres. The six spheres too are associated.
23. ßWith what are the six spheres associated? The answer is name and matter. Name and matter too are associated.
24. ßWith what are name and matter associated? The answer is consciousness. Consciousness too is associated.
25. ßWith what is consciousness associated? The answer is determinations. Determinations too are associated.
26. ßWith what are determinations associated? The answer is ignorance.
ßThus, monks, ignorance is associated with determinations, determinations with consciousness, consciousness with name and matter, name and matter with the six spheres, the six spheres with contact, contact with feelings, feelings with craving, craving with holding, holding with being, being with birth. Birth is associated with unpleasantness, unpleasantness with faith, faith with joy, joy with delight, delight with emotions of delight, emotions of delight with pleasantness, pleasantness with concentration, concentration with the knowledge of things as they really are, the knowledge of things as they really are, with turning away, turning away with fading, fading with release and release is associated with the knowledge of destruction.
27. ßMonks, just as the rain drops that fall on top of the mountain course down to the lowlands, filling up the mountain grottoes, clefts and rivulets and then the water fills up the small ponds, large ponds small rivers and the large rivers, the sea and the great oceans
28. ßIn the same manner monks, ignorance is associated with determinations, determinations with consciousness, consciousness with name and matter, name and matter with the six spheres, the six spheres with contact, contact with feelings, feelings with craving, craving with holding, holding with being, being with birth. Birth is associated with unpleasantness, unpleasantness with faith, faith with joy, joy with delight, delight with emotions of delight, emotions of delight with pleasantness, pleasantness with concentration, concentration with the knowledge of things as they really are, the knowledge of things as they really are, with turning away, turning away with fading, fading with release and release is associated with the knowledge of destruction.
12. 3. 4.
(24) A¤¤atitthiya Ý Wandering Ascetics With Other Beliefs
1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha.
I
2. Then venerable Sàriputta putting on robes in the morning and taking bowl and robes entered Rajagaha for the alms round.
3. Then it occurred to venerable Sàriputta: ßIt is too early to go for alms in Rajagaha; what if I go to the monastery of the wandering ascetics of other sects?û
4. Then venerable Sàriputta approached the monastery of the wandering ascetics of other sects, exchanged friendly greetings with them and sat on a side. Then those ascetics of other sects said thus to venerable Sàriputta:
5. ßFriend Sàriputta, there are recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself. There are recluses and brahmins who point out the view of action, as unpleasantness is brought about by another. There are recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself and another. There are recluses and brahmins who point out the view of action, as unpleasantness is neither brought about by oneself nor another, it comes about without a reason.
6. ßFriend, Sàriputta, what is the view of the recluse Gotama? And how does he declare it. Explaining it how, are we agreeing with the recluse Gotama's view according to the Teaching and make no blames for his view?û
7. ßFriends, the Blessed One has said that unpleasantness is dependently arisen. Dependent on what is unpleasantness? Dependent on a contact. The Blessed One agrees with this view. Explaining the Blessed One's view thus you do not make any rightful blames for his view.
8. ßFriends, the recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself, do so, on account of a contact. The recluses and brahmins who point out the view of action, as unpleasantness is brought about by another, do so on account of a contact. The recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself and another, do so on account of a contact. The recluses and brahmins who point out the view of action, as unpleasantness is neither brought about by oneself nor another, it comes about without a reason too do so on account of a contact.
9. ßFriends, the recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself, will feel for it without a contact is not possible. The recluses and brahmins who point out the view of action, as unpleasantness is brought about by another, will feel for it, without a contact is not possible The recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself and another, will feel for it without a contact, is not possible The recluses and brahmins who point out the view of action, as unpleasantness is neither brought about by oneself nor another, it comes about without a reason too will feel for it without a contact, is not possible.û
II
10. Venerable ânanda heard this conversation between venerable Sàriputta and the wandering ascetics with other beliefs.
11. Venerable ânanda having gone the alms round, after the meal, returning from the alms round approached the Blessed One, worshipped, sat on a side and related the complete conversation that occurred between venerable Sàriputta and the wandering ascetics.
12. The Blessed One said: ßIt is excellent ânanda, as Sàriputta has rightfully explained unpleasantness is dependently arisen. Dependent on what is unpleasantness? Unpleasantness is dependent on a contact. I am of that view. Explaining it thus they do not make any rightful blames for my view.
13. ßThere ânanda, the recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself, do so, on account of a contact. The recluses and brahmins who point out the view of action, as unpleasantness is brought about by another, do so on account of a contact. The recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself and another, do so on account of a contact. The recluses and brahmins who point out the view of action, as unpleasantness is neither brought about by oneself nor another, it is without a reason too, do so on account of a contact.
14. ßânanda, the recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself, will feel for it without a contact is not possible. The recluses and brahmins who point out the view of action, as unpleasantness is brought about by another, will feel for it, without a contact is not possible The recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself and another, will feel for it without a contact, is not possible The recluses and brahmins who point out the view of action, as unpleasantness is neither brought about by oneself nor another, it is without a reason too, will feel for it without a contact, is not possible.
15. ßânanda, once, I lived in this same squirrels' sanctuary in the bamboo grove in Rajagaha.
16. ßThen I put on robes in the morning and taking bowl and robes entered Rajagaha for the alms round.
17. ßThen it occurred to me: `It is too early to go for alms in Rajagaha, what if I go to the monastery of the wandering ascetics of other sects.
18. ßThen, ânanda I approached the monastery of the wandering ascetics of other sects, exchanged friendly greetings with them and sat on a side. Then those ascetics of other sects said thus:
19. `Friend Gotama, there are recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself. There are recluses and brahmins who point out the view of action, as unpleasantness is brought about by another. There are recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself and another. There are recluses and brahmins who point out the view of action, as unpleasantness is neither brought about by oneself nor another, it comes about without a reason.
20. `Friend, Gotama, what is your view? And how do you declare it. Explaining it how, are there no rightful blames?'
21. ßThen ânanda, I said to those wandering ascetics: `Friends, I have said that unpleasantness is dependently arisen. Dependent on what is unpleasantness? Dependent on a contact. I am of this view. Explaining it thus you do not make any rightful blames to my view.
22. `Friends, the recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself, do so, on account of a contact. The recluses and brahmins who point out the view of action, as unpleasantness is brought about by another, do so on account of a contact. The recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself and another, do so on account of a contact. The recluses and brahmins who point out the view of action, as unpleasantness is neither brought about by oneself nor another, it is without a reason too, do so on account of a contact.
23. `Friends, the recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself, will feel for it without a contact is not possible. The recluses and brahmins who point out the view of action, as unpleasantness is brought about by another, will feel for it, without a contact is not possible The recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself and another, will feel for it without a contact, is not possible The recluses and brahmins who point out the view of action, as unpleasantness is neither brought about by oneself nor another, it is without a reason too will feel for it without a contact, is not possible.'
24. `It is wonderful and surprising, venerable sir, with a single word the complete meaning is given. Venerable sir, are there other ways of expressing this same meaning which when explained would become more and more deep in the essence and words.'
25. ßThen, ânanda, learn this, in this manner.û
III
26. ßVenerable sir, if this is asked from me, `Friend ânanda, to what is decay and death tied, from what do they originate and take birth, what is the root for their origin?' I will explain it thus. `Friends, decay and death are tied to birth, they originate and take birth in birth and the root for their origin is birth.'
27. ßVenerable sir, if this is asked from me, `Friend ânanda, to what is birth tied, from what does it originate and take birth, what is the root for its origin?' I will explain it thus. `Friends, birth is tied to being, it originates and takes birth in being and the root for its origin is being.'
28. ßVenerable sir, if this is asked from me, `Friend ânanda, to what is being tied, from what does it originate and take birth, what is the root for its origin?' I will explain it thus. `Friends, being is tied to holding it originates and takes birth in holding and the root for its origin is holding.'
29-31. ßVenerable sir, if this is asked from me, `Friend ânanda, to what is holding ... re ... craving ... re ... feelings ... re ... contact ... tied, from what does it originate and take birth, what is the root for its origin?' I will explain it thus. `Friends, contact is tied to the six spheres, it originates and takes birth in the six spheres and the root for their origin is the six spheres. With the cessation of the six spheres of contact without anything remaining, contact ceases. With the cessation of contact feelings cease. With the cessation of feelings craving cease. With the cessation of craving holding cease. With the cessation of holding being ceases. With the cessation of being, birth cease. With the cessation of birth, decay, death, grief, lament, unpleasantness, displeasure and distress cease. Thus ceases the complete mass of unpleasantness.û'
12. 3. 5.
(25) Bhumija Ý Venerable Bhumija.
1. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
I
2. Venerable Bhumija getting up from his seclusion in the evening approached venerable Sàriputta, exchanged friendly greetings and sat on a side and said thus to venerable Sàriputta:
3. ßFriend Sàriputta, there are recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by oneself. There are recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by another. There are recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by oneself and another. There are recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is neither brought about by oneself nor another, it comes about without a reason.
4. ßFriend, Sàriputta, what is the view of the Blessed One Explaining it how, do we agree with the Blessed One's view and do not make any rightful blames for his view?û
5. ßFriend, the Blessed One has said that pleasantness and unpleasantness is dependently arisen. Dependent on what is pleasantness and unpleasantness? Dependent on a contact.This is the Blessed One's view. Explaining it thus, there is no rightful blames for his view.
6. ßFriend, the recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by oneself, do so, on account of a contact. The recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by another, do so on account of a contact. The recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by oneself and another, do so on account of a contact. The recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is neither brought about by oneself nor another, it is without a reason too, do so on account of a contact.
7. ßFriend, the recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by oneself, will feel for it without a contact is not possible. The recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by another, will feel for it, without a contact is not possible The recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by oneself and another, will feel for it without a contact, is not possible The recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is neither brought about by oneself nor another, it is without a reason too, will feel for it without a contact, is not possible.û
II
8. Venerable ânanda heard this conversation between venerable Sàriputta and venerable Bhumija.
9. Venerable ânanda approached the Blessed One, worshipped, sat on a side and related the complete conversation that occurred between venerable Sàriputta and venerable Bhumija .
10. The Blessed One said: ßIt is excellent ânanda, I have said that pleasantness and unpleasantness is dependently arisen. Dependent on what is pleasantness and unpleasantness? Pleasantness and unpleasantness is dependent on a contact. I am of that view. Explaining it thus there are no rightful blames for my view.
11. ßThere, ânanda, the recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by oneself, do so, on account of a contact. The recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by another, do so on account of a contact. The recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by oneself and another, do so on account of a contact. The recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is neither brought about by oneself nor another, it happens without a reason too, do so, on account of a contact.
12. ßânanda, the recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by oneself, will feel for it without a contact is not possible. The recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by another, will feel for it, without a contact is not possible The recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by oneself and another, will feel for it without a contact, is not possible The recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is neither brought about by oneself nor another, it is without a reason too, will feel for it without a contact, is not possible.
13. ßânanda, when bodily intentions [1] are intended, internal pleasant and unpleasant feelings arise. When verbal intentions [2] are intended, internal pleasant and unpleasant feelings arise. When mental intentions [3] are intended, internal pleasant and unpleasant feelings arise.
14. ânanda, on account of ignorance or on its own these bodily intentions are intended and internal pleasant and unpleasant feelings rise. ânanda, others too intend these bodily intentions on account of which arise internal pleasant and unpleasant feelings ânanda, with awareness these bodily intentions are intended on account of which arise internal pleasant and unpleasant feelings. ânanda, without awareness these bodily intentions are intended on account of which arise internal pleasant and unpleasant feelings.
14. ânanda, on its own these verbal intentions are intended and internal pleasant and unpleasant feelings arise. ânanda, others too intend these verbal intentions on account of which arise internal pleasant and unpleasant feelings
15. ânanda, with awareness these verbal intentions are intended on account of which arise internal pleasant and unpleasant feelings. ânanda, without awareness these verbal intentions are intended on account of which arise internal pleasant and unpleasant feelings.
16. ânanda, on their own these mental intentions are intended and internal pleasant and unpleasant feelings rise. ânanda, others too intend these verbal intentions on account of which arise internal pleasant and unpleasant feelings
17. ânanda, with awareness these mental intentions are intended on account of which arise internal pleasant and unpleasant feelings.
18. ânanda, without awareness these mental intentions are intended on account of which arise internal pleasant and unpleasant feelings.
19. ânanda, in these six things ignorance has a say [4]. When ignorance ceases without anything to remain, that body on account of which arises internal pleasant and unpleasant feelings, is not present. Those thoughts on account of which rise internal pleasant and unpleasant feelings are not present. That mind on account of which rises internal pleasant and unpleasant feelings is not present. That field and desire are not present. That sphere and cause, on account of which rise, internal pleasant and unpleasant feelings are not present.
12. 3. 6.
(26) Upavàõa Ý Venerable Upavàõa
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. Then venerable Upavàõa approached the Blessed One, worshipped and sat on a side.
3. Sitting, venerable Upavàõa said to the Blessed One: ßVenerable sir, there are recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself. There are recluses and brahmins who point out the view of action, as unpleasantness is brought about by another. There are recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself and another. There are recluses and brahmins who point out the view of action, as unpleasantness is neither brought about by oneself nor another, it comes about without a reason.
4. ``Venerable sir, what is your view? And how do you declare it. Explaining it how, are there no rightful blames for the view?û
5. ßUpavàõa, I have said that unpleasantness is dependently arisen. Dependent on what is unpleasantness? Dependent on a contact. I am of this view. Explaining it thus, you do not blame, my view.
6. ßUpavàõa, the recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself, do so, on account of a contact. The recluses and brahmins who point out the view of action, as unpleasantness is brought about by another, do so on account of a contact. The recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself and another, do so on account of a contact. The recluses and brahmins who point out the view of action, as unpleasantness is neither brought about by oneself nor another, it is without a reason too, do so on account of a contact.
7. ßUpavàõa, the recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself, will feel for it without a contact is not possible. The recluses and brahmins who point out the view of action, as unpleasantness is brought about by another, will feel for it, without a contact is not possible The recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself and another, will feel for it without a contact, is not possible The recluses and brahmins who point out the view of action, as unpleasantness is neither brought about by oneself nor another, it is without a reason too, will feel for it without a contact, is not possible.û
12. 3. 7.
(27) Paccayo Ý Supports
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi. From there, the Blessed One addressed the monks:
2. ßMonks, determinations are supported by ignorance, consciousness is supported by determinations. Thus arise the complete mass of unpleasantness.
3. ßMonks, what is decay and death?
ßThe decay seen in this and other category of beings in the form of broken teeth, signs of age, grey hair wrinkled skin, decrease of the life span, the decay of the mental faculties. This is called decay.
ßThe disappearing, moving away, breaking up, non evidence in time, the breaking up of the masses and laying down of the carcass of this and other category of beings is called death. Monks, that decay and this death is called decay and death.
4. ßWith the arising of birth arise decay and death and with the cessation of birth cease decay and death. This same Noble Eightfold Path is the path leading to the cessation of decay and death. That is right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness and right concentration.
5. ßMonks, what is birth?... re ...
6. ßMonks, what is being? ... re ...
7. ßMonks, what is holding? ... re ...
8. ßMonks, what is craving> ... re ...
9. ßMonks, what are feelings? ... re ...
10. ßMonks, what is a contact? ... re ...
11. ßMonks, what are the six spheres? ... re ...
12. ßMonks, what is name and matter? ... re ...
13. ßMonks, what is consciousness? ... re ...
14. ßMonks, what are determinations? Monks determinations are threefold as bodily, verbal, and mental.
ßWith the arising of ignorance arise determinations, with the cessation of ignorance cease determinations. This same Noble Eightfold Path is the path leading to the cessation of determinations. That is right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness and right concentration.
15. ßMonks, when the noble disciple knows these are the supports, knows this is the arising of the supports, knows this is the cessation of the supports and knows this is the path leading to the cessation of supports, by that he is one endowed with vision. By that he is one come to this right Teaching. By that he sees this good Teaching. By that he is endowed with the knowledge of a trainer. By that he is endowed with the science of a trainer. By that he has entered the stream of the Teaching. By that he is endowed with the noble one's penetrating knowledge. And by that he stands close to the door of deathlessness.
12. 3. 8.
(28) Bhikkhu Ý Monks
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßHere, monks, the monk knows decay and death, knows the arising of decay and death, knows the cessation of decay and death and knows the path leading to the cessation of decay and death.
4. ß... knows birth ... re ...
5. ß... knows being ... re ...
6. û... knows holding ... re ...
7. û... knows craving ... re ...
8. û... knows feelings ... re ...
9. û... knows contact ... re ...
10. û... knows the six spheres ... re ...
11. û... knows name and matter ... re ...
12. û... knows consciousness ... re ...
13. ß... knows determinations, their arising, their cessation and the path leading to their cessation.
14. ßMonks, what is decay and death?
ßThe decay seen in this and other category of beings in the form of broken teeth, signs of age, grey hair wrinkled skin, decrease of the life span, the decay of the mental faculties. This is called decay.
ßThe disappearing, moving away, breaking up, non evidence in time, the breaking up of the masses and laying down of the carcass of this and other category of beings is called death. Monks, that decay and this death is called decay and death.
15. ßWith the arising of birth arise decay and death and with the cessation of birth cease decay and death. This same Noble Eightfold Path is the path leading to the cessation of decay and death. That is right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness and right concentration.
16. ßMonks, what is birth?... re ...
17. ßMonks, what is being? ... re ...
18. ßMonks, what is holding? ... re ...
19. ßMonks, what is craving> ... re ...
20. ßMonks, what are feelings? ... re ...
21. ßMonks, what are contacts? ... re ...
22. ßMonks, what are the six spheres? ... re ...
23. ßMonks, what is name and matter? ... re ...
24. ßMonks, what is consciousness? ... re ...
25. ßMonks, what are determinations? Monks determinations are threefold, as bodily, verbal, and mental.
ßWith the arising of ignorance arise determinations, with the cessation of ignorance cease determinations. This same Noble Eightfold Path is the path leading to the cessation of determinations. That is right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness and right concentration.
26. ßMonks, when the monk knows this is decay and death, knows this is the arising of decay and death, knows this is the cessation of decay and death and knows this is the path leading to the cessation of decay and death.
27 Ý 36. ß... knows this is birth ... re ... being ... re ... holding ... re ... craving ... re ... feelings ... re ... contact ... re ... the six spheres ... re ... name and matter ... re ... consciousness ... re ... determinations, this is the arising of determinations, this is the cessation of determinations and this is the path leading to the cessation of determinations.
37. ßMonks, to this is said the monk has come to right view. By that he is one endowed with vision. By that he is one come to this right Teaching. By that he sees this good Teaching. By that he is endowed with the knowledge of a trainer. By that he is endowed with the science of a trainer. By that he has entered the stream of the Teaching. By that he is endowed with the noble one's penetrating knowledge. And by that he stands close to the door of deathlessness.
12. 3. 9.
(29) Samaõabràhmana I Ý Recluses and Brahmins I
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
I
3-12. ßHere, monks, whoever recluses and brahmins who do not know thoroughly decay and death, the arising of decay and death, the cessation of decay and death and the path leading to the cessation of decay and death. do not know thoroughly birth ... re ... being ... re ...holding ... re ... craving ... re ...feelings ... re ...contact ... re ...the six spheres ... re ...name and matter ... re ... consciousness ... re ... determinations, their arising, their cessation and the path leading to their cessation.
13. ßMonks, they are not my recluses or brahmins. Among recluses they cannot be reckoned as recluses, among brahmins they have not attained to the state of brahmins. And they will not attain to the state of a recluse or the state of a brahmin in this life.û
II
14-24. ßMonks, whoever recluses and brahmins thoroughly know decay and death, the arising of decay and death, the cessation of decay and death and the path leading to the cessation of decay and death. thoroughly know birth ... re ... being ... re ...holding ... re ... craving ... re ...feelings ... re ...contact ... re ...the six spheres ... re ...name and matter ... re ... consciousness ... re ... determinations, their arising, their cessation and the path leading to their cessation.
25. ßMonks, they are my recluses and brahmins. Among recluses they can be reckoned as recluses, among brahmins they have attained to the state of brahmins. And they will attain to the state of a recluse or the state of a brahmin in this life.û
12. 3. 10.
(30) Samaõabràhmana II Ý Recluses and Brahmins II
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, whoever recluses and brahmins do not know decay and death, the arising of decay and death, the cessation of decay and death and the path leading to the cessation of decay and death, have overcome decay and death is not a possibility.
4-12. ß... do not know birth ... re ... being ... re ...holding ... re ... craving ... re ...feelings ... re ...contact ... re ...the six spheres ... re ...name and matter ... re ... consciousness ... re ...
13. ß... do not know determinations, their arising, their cessation and the path leading to their cessation, have overcome determinations is not a possibility.
14. ßMonks, whoever recluses and brahmins know decay and death, the arising of decay and death, the cessation of decay and death and the path leading to the cessation of decay and death, could have overcome decay and death is a possibility.
15-23. ß... know birth ... re ... being ... re ...holding ... re ... craving ... re ...feelings ... re ...contact ... re ...the six spheres ... re ...name and matter ... re ... consciousness ... re ...
24. ß`... know determinations, their arising, their cessation and the path leading to their cessation, would have overcome determinations is a possibility.û
--------------------------------------------------------------
Notes for sutta 12. 3. 5.
1. Bodily intentions `kàyasancetanà' Þ ñhe sixfold body is the eye and its sphere, the ear and ... re ... the nose ... re ... the tongue ... re ... the body ... re ... and the mind and its sphere. All intenions start at one or the other of these doors of contact. That is intentions, start with seeing, hearing, etc. [Go back]
2. Soon after intending follow thinking and internal speaking. Verbal intentions `vacisancetanà' consist of all thinking, pondering,0 and internal speaking. This is the leading to action. The follow-up is feeling and perceiving. [Go back]
3. Mental intentions `manosancetanà': mental intentions are the ensuing pleasant or unpleasant feelings and perceptions which lead to further and further activity on account of it. [Go back]
4. In these six things ignorance has a say, `emesu chasu dhammesu avijja anupàtità'. According to the amount of ignorance prevalent, the activity at the six doors of mental contact goes on. As that ignorance decreases the activity at the six doors of mental contact become more and more refined and pure.
Saüyutta Nikaya
Division II Ý Nidana
Book 12 Ý Abhisamaya Samyutta
Chapter 3 Ý Dasabala Vagga
Namo tassa bhagavato arahato samma sambuddhassa
12. 3. 1.
(21) Dasabala I Þ Ten Powers I
1. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, the Thus Gone One endowed with the ten powers and four confidences, commands the foremost place among gatherings roars the lion's roar and sets the wheel of the Teaching rolling.
ßThis is matter, this is the arising of matter and this is the fading of matter. These are feelings, this is the arising of feelings and this is the fading of feelings. These are perceptions, this is the arising of perceptions and this is the fading of perceptions. These are determinations, this is the arising of determinations and this is the fading of determinations. This is consciousness, this is the arising of consciousness and this is the fading of consciousness.û
ßThus when this is present, this comes to be, when this arises, this arise. When this is not present, this does not come to be, when this does not arise, this does not arise.û
3. ßSince determinations are on account of ignorance, consciousness on account of determinations ... re ... This is the arising of the complete mass of unpleasantness.û
4. ßWith the cessation of ignorance without a remainder cease determinations. With the cessation of determinations cease consciousness. This is the cessation of the complete mass of unpleasantness.û
12. 3. 2.
(22) Dasabalà II Þ Ten Powers II
1. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, the Thus Gone One endowed with the ten powers and four confidences, commands the foremost place among gatherings roars the lion's roar and sets the wheel of the Teaching rolling.
ßThis is matter, this is the arising of matter and this is the fading of matter. These are feelings, this is the arising of feelings and this is the fading of feelings. These are perceptions, this is the arising of perceptions and this is the fading of perceptions. These are determinations, this is the arising of determinations and this is the fading of determinations. This is consciousness, this is the arising of consciousness and this is the fading of consciousness.
ßThus when this is present, this comes to be, when this arises, this arises. When this is not present, this does not come to be, when this does not arise, this does not arise.
3. ßSince determinations are on account of ignorance, consciousness on account of determinations ... re ... This is the arising of the complete mass of unpleasantness.
4. ßWith the cessation of ignorance without a remainder cease determinations. With the cessation of determinations cease consciousness. This is the cessation of the complete mass of unpleasantness.
5. ßMonks, my Teaching is thus well declared, well explained, open, manifest and doubts are dispelled.
6. ßMonks, when my Teaching is thus well declared, well explained, open, manifest, doubts dispelled, it is suitable that a clansman who has gone forth out of faith, should arouse effort, thinking let my skin, nerves and bones remain, may flesh and blood dry up. Without attaining, whatever could be attained by manly strength, manly effort, manly vigor I will not give up my effort.
7. ßMonks, the lazy one lives unpleasantly drenched in demerit neglecting his own good. The one with aroused effort lives pleasantly secluded from demerit fulfilling his ideal.
8. ßMonks, the highest cannot be attained miserably, it has to be attained excellently. Leading a holy life in the presence of the Teacher is leading a holy life of the finest quality. Therefore monks arouse effort to obtain the not yet obtained, to attain the not yet attained and to realize the not yet realized.
9. ßIn this way our holy life will not be barren, would be fruitful with results. From whomever we partake robes, morsel food dwellings and requisites when ill, their trifling things come to us would bring them great fruits and consequences.
10. ßMonks, you should train thus, it is suitable for you, seeing your own good, to act diligently. Seeing the good of others to act diligently and seeing the good of both to act diligently.û
12. 3. 3.
(23) Upanisa Ý
1. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, I declare the destruction of desires knowing and seeing, not without.
3. ßMonks, knowing and seeing what do desires get destroyed? This is matter, this is the arising of matter and this is the fading of matter. These are feelings, this is the arising of feelings and this is the fading of feelings. These are perceptions, this is the arising of perceptions and this is the fading of perceptions. These are determinations, this is the arising of determinations and this is the fading of determinations. This is consciousness, this is the arising of consciousness and this is the fading of consciousness. Knowing thus and seeing thus comes about the destruction of desires.
4. ßMonks, I say, that knowledge arising to him about the destruction of desires is associated
5. ßWith what is the knowledge about the destruction of desires associated? The answer is release. Release too is associated.
6. ßWith what is release associated? The answer is fading. Fading too is associated.
7. ßWith what is fading associated? The answer is turning away. Turning away too is associated.
8. ßWith what is turning away associated? The answer is knowledge of things as they really are. Knowledge of things as they really are, too is associated.
9. ßWith what is knowledge of things as they really are associated? The answer is concentration. That too, is associated.
10. ßWith what is concentration associated? The answer is pleasantness. Pleasantness too is associated.
11. ßWith what is pleasantness associated? The answer is tranquility. Tranquility too is associated.
12. ßWith what is tranquility associated? The answer is emotions of delight. Emotions of delight too are associated.
13. ßWith what are emotions of delight associated? The answer is joy. Joy too is associated.
14. ßWith what is joy associated? The answer is faith. Faith too is associated.
15. ßWith what is faith associated? The answer is unpleasantness. It is also associated.
16. ßWith what is unpleasantness associated? The answer is birth. Birth too is associated.
17. ßWith what is birth associated? The answer is being. Being too is associated.
18. ßWith what is being associated? The answer is holding. Holding too is associated.
19. ßWith what is holding associated? The answer is craving. Craving too is associated.
20. ßWith what is craving associated? The answer is feelings. Feelings too are associated.
21. ßWith what are feelings associated? The answer is a contact. A contact too is associated.
22. ßWith what is a contact associated? The answer is the six spheres. The six spheres too are associated.
23. ßWith what are the six spheres associated? The answer is name and matter. Name and matter too are associated.
24. ßWith what are name and matter associated? The answer is consciousness. Consciousness too is associated.
25. ßWith what is consciousness associated? The answer is determinations. Determinations too are associated.
26. ßWith what are determinations associated? The answer is ignorance.
ßThus, monks, ignorance is associated with determinations, determinations with consciousness, consciousness with name and matter, name and matter with the six spheres, the six spheres with contact, contact with feelings, feelings with craving, craving with holding, holding with being, being with birth. Birth is associated with unpleasantness, unpleasantness with faith, faith with joy, joy with delight, delight with emotions of delight, emotions of delight with pleasantness, pleasantness with concentration, concentration with the knowledge of things as they really are, the knowledge of things as they really are, with turning away, turning away with fading, fading with release and release is associated with the knowledge of destruction.
27. ßMonks, just as the rain drops that fall on top of the mountain course down to the lowlands, filling up the mountain grottoes, clefts and rivulets and then the water fills up the small ponds, large ponds small rivers and the large rivers, the sea and the great oceans
28. ßIn the same manner monks, ignorance is associated with determinations, determinations with consciousness, consciousness with name and matter, name and matter with the six spheres, the six spheres with contact, contact with feelings, feelings with craving, craving with holding, holding with being, being with birth. Birth is associated with unpleasantness, unpleasantness with faith, faith with joy, joy with delight, delight with emotions of delight, emotions of delight with pleasantness, pleasantness with concentration, concentration with the knowledge of things as they really are, the knowledge of things as they really are, with turning away, turning away with fading, fading with release and release is associated with the knowledge of destruction.
12. 3. 4.
(24) A¤¤atitthiya Ý Wandering Ascetics With Other Beliefs
1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha.
I
2. Then venerable Sàriputta putting on robes in the morning and taking bowl and robes entered Rajagaha for the alms round.
3. Then it occurred to venerable Sàriputta: ßIt is too early to go for alms in Rajagaha; what if I go to the monastery of the wandering ascetics of other sects?û
4. Then venerable Sàriputta approached the monastery of the wandering ascetics of other sects, exchanged friendly greetings with them and sat on a side. Then those ascetics of other sects said thus to venerable Sàriputta:
5. ßFriend Sàriputta, there are recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself. There are recluses and brahmins who point out the view of action, as unpleasantness is brought about by another. There are recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself and another. There are recluses and brahmins who point out the view of action, as unpleasantness is neither brought about by oneself nor another, it comes about without a reason.
6. ßFriend, Sàriputta, what is the view of the recluse Gotama? And how does he declare it. Explaining it how, are we agreeing with the recluse Gotama's view according to the Teaching and make no blames for his view?û
7. ßFriends, the Blessed One has said that unpleasantness is dependently arisen. Dependent on what is unpleasantness? Dependent on a contact. The Blessed One agrees with this view. Explaining the Blessed One's view thus you do not make any rightful blames for his view.
8. ßFriends, the recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself, do so, on account of a contact. The recluses and brahmins who point out the view of action, as unpleasantness is brought about by another, do so on account of a contact. The recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself and another, do so on account of a contact. The recluses and brahmins who point out the view of action, as unpleasantness is neither brought about by oneself nor another, it comes about without a reason too do so on account of a contact.
9. ßFriends, the recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself, will feel for it without a contact is not possible. The recluses and brahmins who point out the view of action, as unpleasantness is brought about by another, will feel for it, without a contact is not possible The recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself and another, will feel for it without a contact, is not possible The recluses and brahmins who point out the view of action, as unpleasantness is neither brought about by oneself nor another, it comes about without a reason too will feel for it without a contact, is not possible.û
II
10. Venerable ânanda heard this conversation between venerable Sàriputta and the wandering ascetics with other beliefs.
11. Venerable ânanda having gone the alms round, after the meal, returning from the alms round approached the Blessed One, worshipped, sat on a side and related the complete conversation that occurred between venerable Sàriputta and the wandering ascetics.
12. The Blessed One said: ßIt is excellent ânanda, as Sàriputta has rightfully explained unpleasantness is dependently arisen. Dependent on what is unpleasantness? Unpleasantness is dependent on a contact. I am of that view. Explaining it thus they do not make any rightful blames for my view.
13. ßThere ânanda, the recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself, do so, on account of a contact. The recluses and brahmins who point out the view of action, as unpleasantness is brought about by another, do so on account of a contact. The recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself and another, do so on account of a contact. The recluses and brahmins who point out the view of action, as unpleasantness is neither brought about by oneself nor another, it is without a reason too, do so on account of a contact.
14. ßânanda, the recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself, will feel for it without a contact is not possible. The recluses and brahmins who point out the view of action, as unpleasantness is brought about by another, will feel for it, without a contact is not possible The recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself and another, will feel for it without a contact, is not possible The recluses and brahmins who point out the view of action, as unpleasantness is neither brought about by oneself nor another, it is without a reason too, will feel for it without a contact, is not possible.
15. ßânanda, once, I lived in this same squirrels' sanctuary in the bamboo grove in Rajagaha.
16. ßThen I put on robes in the morning and taking bowl and robes entered Rajagaha for the alms round.
17. ßThen it occurred to me: `It is too early to go for alms in Rajagaha, what if I go to the monastery of the wandering ascetics of other sects.
18. ßThen, ânanda I approached the monastery of the wandering ascetics of other sects, exchanged friendly greetings with them and sat on a side. Then those ascetics of other sects said thus:
19. `Friend Gotama, there are recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself. There are recluses and brahmins who point out the view of action, as unpleasantness is brought about by another. There are recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself and another. There are recluses and brahmins who point out the view of action, as unpleasantness is neither brought about by oneself nor another, it comes about without a reason.
20. `Friend, Gotama, what is your view? And how do you declare it. Explaining it how, are there no rightful blames?'
21. ßThen ânanda, I said to those wandering ascetics: `Friends, I have said that unpleasantness is dependently arisen. Dependent on what is unpleasantness? Dependent on a contact. I am of this view. Explaining it thus you do not make any rightful blames to my view.
22. `Friends, the recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself, do so, on account of a contact. The recluses and brahmins who point out the view of action, as unpleasantness is brought about by another, do so on account of a contact. The recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself and another, do so on account of a contact. The recluses and brahmins who point out the view of action, as unpleasantness is neither brought about by oneself nor another, it is without a reason too, do so on account of a contact.
23. `Friends, the recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself, will feel for it without a contact is not possible. The recluses and brahmins who point out the view of action, as unpleasantness is brought about by another, will feel for it, without a contact is not possible The recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself and another, will feel for it without a contact, is not possible The recluses and brahmins who point out the view of action, as unpleasantness is neither brought about by oneself nor another, it is without a reason too will feel for it without a contact, is not possible.'
24. `It is wonderful and surprising, venerable sir, with a single word the complete meaning is given. Venerable sir, are there other ways of expressing this same meaning which when explained would become more and more deep in the essence and words.'
25. ßThen, ânanda, learn this, in this manner.û
III
26. ßVenerable sir, if this is asked from me, `Friend ânanda, to what is decay and death tied, from what do they originate and take birth, what is the root for their origin?' I will explain it thus. `Friends, decay and death are tied to birth, they originate and take birth in birth and the root for their origin is birth.'
27. ßVenerable sir, if this is asked from me, `Friend ânanda, to what is birth tied, from what does it originate and take birth, what is the root for its origin?' I will explain it thus. `Friends, birth is tied to being, it originates and takes birth in being and the root for its origin is being.'
28. ßVenerable sir, if this is asked from me, `Friend ânanda, to what is being tied, from what does it originate and take birth, what is the root for its origin?' I will explain it thus. `Friends, being is tied to holding it originates and takes birth in holding and the root for its origin is holding.'
29-31. ßVenerable sir, if this is asked from me, `Friend ânanda, to what is holding ... re ... craving ... re ... feelings ... re ... contact ... tied, from what does it originate and take birth, what is the root for its origin?' I will explain it thus. `Friends, contact is tied to the six spheres, it originates and takes birth in the six spheres and the root for their origin is the six spheres. With the cessation of the six spheres of contact without anything remaining, contact ceases. With the cessation of contact feelings cease. With the cessation of feelings craving cease. With the cessation of craving holding cease. With the cessation of holding being ceases. With the cessation of being, birth cease. With the cessation of birth, decay, death, grief, lament, unpleasantness, displeasure and distress cease. Thus ceases the complete mass of unpleasantness.û'
12. 3. 5.
(25) Bhumija Ý Venerable Bhumija.
1. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
I
2. Venerable Bhumija getting up from his seclusion in the evening approached venerable Sàriputta, exchanged friendly greetings and sat on a side and said thus to venerable Sàriputta:
3. ßFriend Sàriputta, there are recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by oneself. There are recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by another. There are recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by oneself and another. There are recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is neither brought about by oneself nor another, it comes about without a reason.
4. ßFriend, Sàriputta, what is the view of the Blessed One Explaining it how, do we agree with the Blessed One's view and do not make any rightful blames for his view?û
5. ßFriend, the Blessed One has said that pleasantness and unpleasantness is dependently arisen. Dependent on what is pleasantness and unpleasantness? Dependent on a contact.This is the Blessed One's view. Explaining it thus, there is no rightful blames for his view.
6. ßFriend, the recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by oneself, do so, on account of a contact. The recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by another, do so on account of a contact. The recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by oneself and another, do so on account of a contact. The recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is neither brought about by oneself nor another, it is without a reason too, do so on account of a contact.
7. ßFriend, the recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by oneself, will feel for it without a contact is not possible. The recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by another, will feel for it, without a contact is not possible The recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by oneself and another, will feel for it without a contact, is not possible The recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is neither brought about by oneself nor another, it is without a reason too, will feel for it without a contact, is not possible.û
II
8. Venerable ânanda heard this conversation between venerable Sàriputta and venerable Bhumija.
9. Venerable ânanda approached the Blessed One, worshipped, sat on a side and related the complete conversation that occurred between venerable Sàriputta and venerable Bhumija .
10. The Blessed One said: ßIt is excellent ânanda, I have said that pleasantness and unpleasantness is dependently arisen. Dependent on what is pleasantness and unpleasantness? Pleasantness and unpleasantness is dependent on a contact. I am of that view. Explaining it thus there are no rightful blames for my view.
11. ßThere, ânanda, the recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by oneself, do so, on account of a contact. The recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by another, do so on account of a contact. The recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by oneself and another, do so on account of a contact. The recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is neither brought about by oneself nor another, it happens without a reason too, do so, on account of a contact.
12. ßânanda, the recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by oneself, will feel for it without a contact is not possible. The recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by another, will feel for it, without a contact is not possible The recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by oneself and another, will feel for it without a contact, is not possible The recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is neither brought about by oneself nor another, it is without a reason too, will feel for it without a contact, is not possible.
13. ßânanda, when bodily intentions [1] are intended, internal pleasant and unpleasant feelings arise. When verbal intentions [2] are intended, internal pleasant and unpleasant feelings arise. When mental intentions [3] are intended, internal pleasant and unpleasant feelings arise.
14. ânanda, on account of ignorance or on its own these bodily intentions are intended and internal pleasant and unpleasant feelings rise. ânanda, others too intend these bodily intentions on account of which arise internal pleasant and unpleasant feelings ânanda, with awareness these bodily intentions are intended on account of which arise internal pleasant and unpleasant feelings. ânanda, without awareness these bodily intentions are intended on account of which arise internal pleasant and unpleasant feelings.
14. ânanda, on its own these verbal intentions are intended and internal pleasant and unpleasant feelings arise. ânanda, others too intend these verbal intentions on account of which arise internal pleasant and unpleasant feelings
15. ânanda, with awareness these verbal intentions are intended on account of which arise internal pleasant and unpleasant feelings. ânanda, without awareness these verbal intentions are intended on account of which arise internal pleasant and unpleasant feelings.
16. ânanda, on their own these mental intentions are intended and internal pleasant and unpleasant feelings rise. ânanda, others too intend these verbal intentions on account of which arise internal pleasant and unpleasant feelings
17. ânanda, with awareness these mental intentions are intended on account of which arise internal pleasant and unpleasant feelings.
18. ânanda, without awareness these mental intentions are intended on account of which arise internal pleasant and unpleasant feelings.
19. ânanda, in these six things ignorance has a say [4]. When ignorance ceases without anything to remain, that body on account of which arises internal pleasant and unpleasant feelings, is not present. Those thoughts on account of which rise internal pleasant and unpleasant feelings are not present. That mind on account of which rises internal pleasant and unpleasant feelings is not present. That field and desire are not present. That sphere and cause, on account of which rise, internal pleasant and unpleasant feelings are not present.
12. 3. 6.
(26) Upavàõa Ý Venerable Upavàõa
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. Then venerable Upavàõa approached the Blessed One, worshipped and sat on a side.
3. Sitting, venerable Upavàõa said to the Blessed One: ßVenerable sir, there are recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself. There are recluses and brahmins who point out the view of action, as unpleasantness is brought about by another. There are recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself and another. There are recluses and brahmins who point out the view of action, as unpleasantness is neither brought about by oneself nor another, it comes about without a reason.
4. ``Venerable sir, what is your view? And how do you declare it. Explaining it how, are there no rightful blames for the view?û
5. ßUpavàõa, I have said that unpleasantness is dependently arisen. Dependent on what is unpleasantness? Dependent on a contact. I am of this view. Explaining it thus, you do not blame, my view.
6. ßUpavàõa, the recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself, do so, on account of a contact. The recluses and brahmins who point out the view of action, as unpleasantness is brought about by another, do so on account of a contact. The recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself and another, do so on account of a contact. The recluses and brahmins who point out the view of action, as unpleasantness is neither brought about by oneself nor another, it is without a reason too, do so on account of a contact.
7. ßUpavàõa, the recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself, will feel for it without a contact is not possible. The recluses and brahmins who point out the view of action, as unpleasantness is brought about by another, will feel for it, without a contact is not possible The recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself and another, will feel for it without a contact, is not possible The recluses and brahmins who point out the view of action, as unpleasantness is neither brought about by oneself nor another, it is without a reason too, will feel for it without a contact, is not possible.û
12. 3. 7.
(27) Paccayo Ý Supports
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi. From there, the Blessed One addressed the monks:
2. ßMonks, determinations are supported by ignorance, consciousness is supported by determinations. Thus arise the complete mass of unpleasantness.
3. ßMonks, what is decay and death?
ßThe decay seen in this and other category of beings in the form of broken teeth, signs of age, grey hair wrinkled skin, decrease of the life span, the decay of the mental faculties. This is called decay.
ßThe disappearing, moving away, breaking up, non evidence in time, the breaking up of the masses and laying down of the carcass of this and other category of beings is called death. Monks, that decay and this death is called decay and death.
4. ßWith the arising of birth arise decay and death and with the cessation of birth cease decay and death. This same Noble Eightfold Path is the path leading to the cessation of decay and death. That is right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness and right concentration.
5. ßMonks, what is birth?... re ...
6. ßMonks, what is being? ... re ...
7. ßMonks, what is holding? ... re ...
8. ßMonks, what is craving> ... re ...
9. ßMonks, what are feelings? ... re ...
10. ßMonks, what is a contact? ... re ...
11. ßMonks, what are the six spheres? ... re ...
12. ßMonks, what is name and matter? ... re ...
13. ßMonks, what is consciousness? ... re ...
14. ßMonks, what are determinations? Monks determinations are threefold as bodily, verbal, and mental.
ßWith the arising of ignorance arise determinations, with the cessation of ignorance cease determinations. This same Noble Eightfold Path is the path leading to the cessation of determinations. That is right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness and right concentration.
15. ßMonks, when the noble disciple knows these are the supports, knows this is the arising of the supports, knows this is the cessation of the supports and knows this is the path leading to the cessation of supports, by that he is one endowed with vision. By that he is one come to this right Teaching. By that he sees this good Teaching. By that he is endowed with the knowledge of a trainer. By that he is endowed with the science of a trainer. By that he has entered the stream of the Teaching. By that he is endowed with the noble one's penetrating knowledge. And by that he stands close to the door of deathlessness.
12. 3. 8.
(28) Bhikkhu Ý Monks
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßHere, monks, the monk knows decay and death, knows the arising of decay and death, knows the cessation of decay and death and knows the path leading to the cessation of decay and death.
4. ß... knows birth ... re ...
5. ß... knows being ... re ...
6. û... knows holding ... re ...
7. û... knows craving ... re ...
8. û... knows feelings ... re ...
9. û... knows contact ... re ...
10. û... knows the six spheres ... re ...
11. û... knows name and matter ... re ...
12. û... knows consciousness ... re ...
13. ß... knows determinations, their arising, their cessation and the path leading to their cessation.
14. ßMonks, what is decay and death?
ßThe decay seen in this and other category of beings in the form of broken teeth, signs of age, grey hair wrinkled skin, decrease of the life span, the decay of the mental faculties. This is called decay.
ßThe disappearing, moving away, breaking up, non evidence in time, the breaking up of the masses and laying down of the carcass of this and other category of beings is called death. Monks, that decay and this death is called decay and death.
15. ßWith the arising of birth arise decay and death and with the cessation of birth cease decay and death. This same Noble Eightfold Path is the path leading to the cessation of decay and death. That is right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness and right concentration.
16. ßMonks, what is birth?... re ...
17. ßMonks, what is being? ... re ...
18. ßMonks, what is holding? ... re ...
19. ßMonks, what is craving> ... re ...
20. ßMonks, what are feelings? ... re ...
21. ßMonks, what are contacts? ... re ...
22. ßMonks, what are the six spheres? ... re ...
23. ßMonks, what is name and matter? ... re ...
24. ßMonks, what is consciousness? ... re ...
25. ßMonks, what are determinations? Monks determinations are threefold, as bodily, verbal, and mental.
ßWith the arising of ignorance arise determinations, with the cessation of ignorance cease determinations. This same Noble Eightfold Path is the path leading to the cessation of determinations. That is right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness and right concentration.
26. ßMonks, when the monk knows this is decay and death, knows this is the arising of decay and death, knows this is the cessation of decay and death and knows this is the path leading to the cessation of decay and death.
27 Ý 36. ß... knows this is birth ... re ... being ... re ... holding ... re ... craving ... re ... feelings ... re ... contact ... re ... the six spheres ... re ... name and matter ... re ... consciousness ... re ... determinations, this is the arising of determinations, this is the cessation of determinations and this is the path leading to the cessation of determinations.
37. ßMonks, to this is said the monk has come to right view. By that he is one endowed with vision. By that he is one come to this right Teaching. By that he sees this good Teaching. By that he is endowed with the knowledge of a trainer. By that he is endowed with the science of a trainer. By that he has entered the stream of the Teaching. By that he is endowed with the noble one's penetrating knowledge. And by that he stands close to the door of deathlessness.
12. 3. 9.
(29) Samaõabràhmana I Ý Recluses and Brahmins I
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
I
3-12. ßHere, monks, whoever recluses and brahmins who do not know thoroughly decay and death, the arising of decay and death, the cessation of decay and death and the path leading to the cessation of decay and death. do not know thoroughly birth ... re ... being ... re ...holding ... re ... craving ... re ...feelings ... re ...contact ... re ...the six spheres ... re ...name and matter ... re ... consciousness ... re ... determinations, their arising, their cessation and the path leading to their cessation.
13. ßMonks, they are not my recluses or brahmins. Among recluses they cannot be reckoned as recluses, among brahmins they have not attained to the state of brahmins. And they will not attain to the state of a recluse or the state of a brahmin in this life.û
II
14-24. ßMonks, whoever recluses and brahmins thoroughly know decay and death, the arising of decay and death, the cessation of decay and death and the path leading to the cessation of decay and death. thoroughly know birth ... re ... being ... re ...holding ... re ... craving ... re ...feelings ... re ...contact ... re ...the six spheres ... re ...name and matter ... re ... consciousness ... re ... determinations, their arising, their cessation and the path leading to their cessation.
25. ßMonks, they are my recluses and brahmins. Among recluses they can be reckoned as recluses, among brahmins they have attained to the state of brahmins. And they will attain to the state of a recluse or the state of a brahmin in this life.û
12. 3. 10.
(30) Samaõabràhmana II Ý Recluses and Brahmins II
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, whoever recluses and brahmins do not know decay and death, the arising of decay and death, the cessation of decay and death and the path leading to the cessation of decay and death, have overcome decay and death is not a possibility.
4-12. ß... do not know birth ... re ... being ... re ...holding ... re ... craving ... re ...feelings ... re ...contact ... re ...the six spheres ... re ...name and matter ... re ... consciousness ... re ...
13. ß... do not know determinations, their arising, their cessation and the path leading to their cessation, have overcome determinations is not a possibility.
14. ßMonks, whoever recluses and brahmins know decay and death, the arising of decay and death, the cessation of decay and death and the path leading to the cessation of decay and death, could have overcome decay and death is a possibility.
15-23. ß... know birth ... re ... being ... re ...holding ... re ... craving ... re ...feelings ... re ...contact ... re ...the six spheres ... re ...name and matter ... re ... consciousness ... re ...
24. ß`... know determinations, their arising, their cessation and the path leading to their cessation, would have overcome determinations is a possibility.û
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Notes for sutta 12. 3. 5.
1. Bodily intentions `kàyasancetanà' Þ ñhe sixfold body is the eye and its sphere, the ear and ... re ... the nose ... re ... the tongue ... re ... the body ... re ... and the mind and its sphere. All intenions start at one or the other of these doors of contact. That is intentions, start with seeing, hearing, etc. [Go back]
2. Soon after intending follow thinking and internal speaking. Verbal intentions `vacisancetanà' consist of all thinking, pondering,0 and internal speaking. This is the leading to action. The follow-up is feeling and perceiving. [Go back]
3. Mental intentions `manosancetanà': mental intentions are the ensuing pleasant or unpleasant feelings and perceptions which lead to further and further activity on account of it. [Go back]
4. In these six things ignorance has a say, `emesu chasu dhammesu avijja anupàtità'. According to the amount of ignorance prevalent, the activity at the six doors of mental contact goes on. As that ignorance decreases the activity at the six doors of mental contact become more and more refined and pure.
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