Sutta Pitaka
Samyutta Nikaya
Division II Ý Nidana
Book 14 Ý Anamatagga Samyutta
Chapter 2 Ý Duggata Vagga
Namo tassa bhagavato arahato samma sambuddhassa
14. 2. 1.
(11) Duggatam Ý In Unpleasantness
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta's grove in Savatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
4. ßMonks, if you see someone in unpleasantness, in loss, you should come to the conclusion, I too have suffered this, during this long time of existences.
5. ßWhat is the reason? Monks, without an end is the train of existence, a beginning cannot be pointed out, of beings enveloped in ignorance and bound by craving, running from one existence to another.
ßMonks, it is suitable that you should turn away from all determinations, fade and be released from them.û
14. 2. 2.
(12) Sukhitaü Ý In Pleasantness
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
4. ßMonks, if you see someone in pleasantness, pleasantness offered, you should come to the conclusion I too have enjoyed this, during this long time of existences.
5. ßWhat is the reason? Monks, without an end is the train of existence, a beginning cannot be pointed out, of beings enveloped in ignorance and bound by craving, running from one existence to another.
ßMonks, it is suitable that you should turn away from all determinations, fade and be released from them.û
14. 2. 3.
(13) Tiõsamatta Ý About Thirty Monks
1. I heard thus. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha.
2. Then about thirty monks from Pava, all of them forest dwellers, dependants on morsel food, wearers of rag robes limited to three and all with bonds approached the Blessed One, worshipped and sat on a side.
3. Then it occurred to the Blessed One: ßThese thirty monks from Pava, are all forest dwellers, dependants on morsel food, wearers of rag robes limited to three and all with bonds. What if I teach them, so that their minds would be released from desires without holdings while sitting in these same seats?û
4. Then the Blessed One addressed them: ßMonks.û And those monks said-:ûYes, venerable sir.û
5. The Blessed One said: ßMonks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
6. ßMonks, what is more, the blood you have shed on account of the neck being severed from the body in this long journey in existences running from one existence to another, or the water in the four great oceans?û
7. ßVenerable sir, as the Blessed One has taught us the blood we have shed on account of the neck being severed from the body in this long journey in existences running from one existence to another, is more than the water in the four great oceans.û
8. ßExcellent! Monks, you know the Teaching as taught by me.
9. ßIndeed monks, the blood you have shed on account of the neck being severed from the body in this long journey in existences running from one existence to another, is more than the water in the four great oceans.
10. ßMonks, you have long experienced the severing of the neck from the body and the shedding of blood when you were born as cattle, that blood is more than the water in the four great oceans.
11. ßMonks, you have long experienced the severing of the neck from the body and the shedding of blood when you were born as buffaloes, that blood is more than the water in the four great oceans.
12. ßMonks, you have long experienced the severing of the neck from the body and the shedding of blood when you were born as sheep, that blood is more than the water in the four great oceans.
13. ßMonks, ... re ... born as goats ... re ...
14. ßMonks, ... re ... born as deer... re ...
15. ßMonks, ... re ... born as fowl ... re ...
16. ßMonks, ... re ... born as pigs..... re ...
17. ßMonks, you have long experienced the severing of the neck from the body and the shedding of blood when you were taken as robbers who destroy villages, that blood is more than the water in the four great oceans ...
18. ßMonks, you have long experienced the severing of the neck from the body and the shedding of blood when you were taken as robbers who wait in ambush, that blood is more than the water in the four great oceans ...
19. ßMonks, you have long experienced the severing of the neck from the body and the shedding of blood when you were taken as robbers who went to other wives that blood is more than the water in the four great oceans ...
20. ßWhat is the reason? Monks, without an end is the train of existence, a beginning cannot be pointed out, of beings enveloped in ignorance and bound by craving, running from one existence to another.
ßMonks, it is suitable that you should turn away from all determinations, fade and be released from them.û
21. The Blessed One said thus and those monks delighted in the words of the Blessed One.
22. When this discourse was given the thirty monks of Pava experienced the release of their minds from desires without holdings.
14. 2. 4.
(14) Mata Ý Mother
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
From there the Blessed One addressed the monks:
2. ßMonks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
3. ßMonks, you could not find a being who was not your mother in the past, in this long train of existences.
4. ßWhat is the reason? Monks, without an end is the train of existence, a beginning cannot be pointed out, of beings enveloped in ignorance and bound by craving, running from one existence to another.
ßMonks, it is suitable that you should turn away from all determinations, fade and be released from them.û
14. 2. 5.
(15) Pitu Ý Father
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
From there the Blessed One addressed the monks:
2. ßMonks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
3. ßMonks, you could not find a being who was not your father in the past, in this long train of existences.
4. ßWhat is the reason? Monks, without an end is the train of existence, a beginning cannot be pointed out, of beings enveloped in ignorance and bound by craving, running from one existence to another.
ßMonks, it is suitable that you should turn away from all determinations, fade and be released from them.û
14. 2. 6.
(16) Bhata Ý Brother
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
From there the Blessed One addressed the monks:
2. ßMonks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
3. ßMonks, you could not find a being who was not your brother in the past, in this long train of existences.
4. ßWhat is the reason? Monks, without an end is the train of existence, a beginning cannot be pointed out, of beings enveloped in ignorance and bound by craving, running from one existence to another.
ßMonks, it is suitable that you should turn away from all determinations, fade and be released from them.û
14. 2. 7.
(17) Bhagini Ý Sister
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
From there the Blessed One addressed the monks:
2. ßMonks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
3. ßMonks, you could not find a being who was not your sister in the past, in this long train of existences.
4. ßWhat is the reason? Monks, without an end is the train of existence, a beginning cannot be pointed out, of beings enveloped in ignorance and bound by craving, running from one existence to another.
ßMonks, it is suitable that you should turn away from all determinations, fade and be released from them.û
14. 2. 8.
(18) Putta -Son
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
From there the Blessed One addressed the monks:
2. ßMonks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
3. ßMonks, you could not find a being who was not your son in the past, in this long train of existences.
4. ßWhat is the reason? Monks, without an end is the train of existence, a beginning cannot be pointed out, of beings enveloped in ignorance and bound by craving, running from one existence to another.
ßMonks, it is suitable that you should turn away from all determinations, fade and be released from them.û
14. 2. 9.
(19) Dhãta Ý Daughter
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
From there the Blessed One addressed the monks:
2. ßMonks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
3. ßMonks, you could not find a being who was not your daughter in the past, in this long train of existences.
4. ßWhat is the reason? Monks, without an end is the train of existence, a beginning cannot be pointed out, of beings enveloped in ignorance and bound by craving, running from one existence to another.
ßMonks, it is suitable that you should turn away from all determinations, fade and be released from them.û
14. 2. 10.
(20) Vepullapabbataü Ý The Vepulla Rock
1. At one time the Blessed One was living among the Gijjha peaks in Rajagaha.
2. The Blessed One addressed the monks from there, saying ßMonks,û Those monks replied: ßYes, venerable sir.û
3. And the Blessed One said: ßMonks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
4. ßMonks, in the past this Vepulla rock was known as Pacinavamsa. The people who lived at that time were known as Tivara. The Tivaras had a life span of forty thousand years. These people climbed the Pacinavamsa in four days and descend it in four days.
5. ßMonks, at that time the worthy, rightfully enlightened Blessed One Kakusanda was born in the world. The Blessed One Kakusanda, worthy and rightfully enlightened had two chief disciples named Vidura and Sanjiva.
6. ßMonks, do you see that the name of that rock has vanished. The people too have passed away and the Blessed One too attained final extinction.
7. ßMonks, so impermanent are determinations, so unstable are determinations, so discouraging are they. It is suitable that you should turn away from all determinations, fade and be released from them.
8. ßMonks, in the past this Vepulla peak was known as Vankaka. The people who lived at that time were known as Rohitassa. The Rohitassaes had a life span of thirty thousand years. These people climbed the Vankaka peak in three days and descended it in three days.
9. ßMonks, at that time the worthy, rightfully enlightened Blessed One Konagamana was born in the world. The Blessed One Konagamana worthy and rightfully enlightened had two chief disciples named Bhiyyo and Suttaraü.
10. ßMonks, do you see that the name of that mountain has vanished. The people too have passed away and the Blessed One too attained final extinction.
ßMonks, so impermanent are determinations, so unstable are determinations, so discouraging are they. It is suitable that you should turn away from all determinations, fade and be released from them
11. ßMonks, in the past this Vepulla mountain was known as Supassa. The people who lived at that time were known as Suppiya. The Suppiyas had a life span of twenty thousand years. These people climbed the Supassa rock in two days and descended it in two days.
12. ßMonks, at that time the worthy, rightfully enlightened Blessed One Kassapa was born in the world. The Blessed One Kassapa, worthy and rightfully enlightened had two chief disciples named Tissa and Bharadvaja.
13. ßMonks, do you see that the name of that mountain has vanished. The people too have passed away and the Blessed One too attained final extinction.
14. ßMonks, so impermanent are determinations, so unstable are determinations, so discouraging are they. It is suitable that you should turn away from all determinations, fade and be released from them.
15. ßMonks, at present this Vepulla rock, is known as Vepulla. The people who live at present are known as Magadhaka. The life span of the Magadhians is very short. If they live long it's about hundred years and a few live more than that. These people climb the Vepulla rock in a moment and descend it in a moment.
16. ßMonks, at present the worthy, rightfully enlightened Blessed One is born in the world. Sàriputta and Moggallàna are my two chief disciples.
17. ßMonks, there will be a time when this rock will vanish. The people too will pass away and I too will attain final extinction.
18. ßMonks, so impermanent are determinations, so unstable are determinations, so discouraging are they. It is suitable that you should turn away from all determinations, fade and be released from them.û
19. Then the Teacher further said
The Pacinavamsa belonged to the Tivaras.
Vankaka belonged to the Rohitas
Supassa belonged to the Suppiyas
And Vepulla to the Magadhans
Indeed, determinations are impermanent,
Their nature is to rise and fall.
They rise and then fall,
Their surcease is bliss.û
Showing posts with label Anamatagga Samyutta. Show all posts
Showing posts with label Anamatagga Samyutta. Show all posts
Wednesday, April 13, 2011
Samyutta Nikaya - Anamatagga Samyutta - Tinakattha Vagga
Sutta Pitaka
Samyutta Nikaya
Division II Ý Nidana
Book 14 Ý Anamatagga Samyutta
Chapter 1 Ý Tinakattha (Pathamo) Vagga
Namo tassa bhagavato arahato samma sambuddhassa
14. 1. 1.
(1) Tinakattha Ý Grass and Sticks
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta's grove in Savatthi.
2. The Blessed One addressed the monks from there, saying ßMonks,û Those monks replied: ßYes, venerable sir.û
3. And the Blessed One said: ßMonks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
4. ßA man who would collect all the grass, sticks and branches in the peninsula of India would make them into four inch pieces to represent his train of mothers, a piece for his mother, another for his mother's mother and so on. Very soon the collection of grass, sticks and branches cut into four inch bits would diminish and finish but not the representation of the mothers.
5. ßWhat is the reason? Monks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
6. ßThus, monks, you have suffered sharp unpleasantness, severe destruction and filled up cemeteries.
7. ßMonks, it is suitable that you should turn away from all determinations, fade and be released from them.û
14. 1. 2.
(2) Pañhavi Ý Earth
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. The Blessed One addressed the monks from there, saying ßMonksû Those monks replied: ßYes, venerable sir.û
3. ßAnd the Blessed One said: ßMonks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
4. ßA man who would turn all the earth in the peninsula of India into balls of mud, the size of the kernel of the jujube to represent his train of fathers, one for his father, another for his father's father and so on. Very soon the great earth would diminish and finish but not the representation of the fathers.
5. ßWhat is the reason? Monks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
6. ßThus monks, you have suffered sharp unpleasantness, severe destruction and filled up cemeteries.
7. ßMonks, it is suitable that you should turn away from all determinations, fade and be released from them.û
14. 1. 3.
(3) Assu Ý Tears
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
3. ßMonks, what do you think is more, the collection of tears that you have shed in this long line of existences on account of joints to the disliked and on account of separation from the liked or the water in the four great oceans?û
4. ßVenerable sir, as the Blessed One has taught us the collection of tears that we have shed in this long line of existences on account of joints to the disliked and on account of separation from the liked is more than the water in the four great oceans.û
5. ßExcellent! Monks, you know the Teaching as taught by me.
6. ßIndeed monks, the collection of tears that you have shed in this long line of existences on account of joints to the disliked and on account of separation from the liked is much more than the water in the four great oceans.
7. ßMonks, you have long experienced the death of mother ... re ...
8. ßMonks, you have long experienced the death of son ... re ...
9. ßMonks, you have long experienced the death of daughter ... re ...
10. ßMonks, you have long experienced the destruction of relatives ... re ...
11. ßMonks, you have long experienced the destruction of wealth ... re ...
12. ßMonks, you have long experienced the destruction, through illness and the collection of tears that you have shed in this long line of existences on account of joints to the disliked and on account of separation from the liked is much more than the water in the four great oceans.
13. ßWhat is the reason? Monks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
14. ßMonks, it is suitable that you should turn away from all determinations, fade and be released from them.û
14. 1. 4.
(4) Khãraü (Màtutha¤¤a) Ý (Mother's) Milk
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
3. ßMonks, what do you think is more, the milk you have drunk from the mother, while running from one birth to the other in this long line of existences, or the water in the four great oceans?û
4. ßVenerable sir, as the Blessed One has taught us, the milk we have drunk from the mother, while running from one birth to the other in this long line of existences, is more than the water in the four great oceans.û
5. ßExcellent! monks, you know the Teaching as taught by me.
6. ßIndeed monks, the milk you have drunk from the mother, while running from one birth to the other in this long line of existences is much more than the water in the four great oceans.
7. ßWhat is the reason? Monks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
ßMonks, it is suitable that you should turn away from all determinations, fade and be released from them.û
14. 1. 5.
(5) Pabbata Ý A Rock
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. Then a certain monk approached the Blessed One, worshipped and sat on a side.
3. Sitting on a side the monk said to the Blessed One: ßVenerable sir, how long is a world cycle?û
4. ßMonk, a world cycle is very long and it is not easy to innumerate it as, `it's this amount of years' or `this amount of hundred years,' or `this amount of thousand years,' or `this amount of hundred thousand years'.û
5. ßVenerable sir, is it possible to give a comparison?û
6. The Blessed One said: ßPossible. Monk, there is a huge rock which is seven miles by the length, breath and the height. It is without a flaw, not perforated and of the same thickness everywhere. After the lapse of one hundred thousand years a man comes with a cashmere cloth and touches the rock once. By this method the rock diminishes and vanishes, but the world cycle does not come to an end.
7. ßMonk, so long is the world cycle. Many of these world cycles make a several world cycle and a collection of a hundred of the several world cycles make a several hundred world cycle and a collection of a thousand of the several world cycles make a several thousand world cycle and a collection of a hundred thousand of the several world cycles make a several hundred thousand world cycle.
8. ßWhat is the reason? Monks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
ßMonks, it is suitable that you should turn away from all determinations, fade and be released from them.û
14. 1. 6.
(6) Sàsapa Ý Musard Seeds
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. Then a certain monk approached the Blessed One, worshipped and sat on a side.
3. Sitting on a side the monk said to the Blessed One: ßVenerable sir, how long is a world cycle?û
4. ßMonk, a world cycle is very long and it is not easy to innumerate it as, `it's this amount of years' or `this amount of hundred years,' or `this amount of thousand years,' or `this amount of hundred thousand years'.û
5. ßVenerable sir, is it possible to give a comparison?û
6. The Blessed One said: ßPossible. Monk, in a poor city there is a block of mustard seeds seven miles by the length, breath and the height bound together by the roots. After the lapse of one hundred years a man comes and takes out one of the seeds. By this method the mustard seeds diminish and vanish but the world cycle does not come to an end.
7. ßMonk, so long is the world cycle. Many of these world cycles make a several world cycle and a collection of a hundred of the several world cycles make a several hundred world cycle and a collection of a thousand of the several world cycles make a several thousand world cycle and a collection of a hundred thousand of the several world cycles make a several hundred thousand world cycle.
8. ßWhat is the reason? Monks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
ßMonks, it is suitable that you should turn away from all determinations, fade and be released from them.û
14. 1. 7.
(7) Sàvakà Ý Disciples
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. Then many monks approached the Blessed One, worshipped and sat on a side.
3. Sitting on a side those monks said to the Blessed One: ßVenerable sir, has a large number of world cycles gone by and finished?û
4. ßMonks, a large number of world cycles have gone by, it is not easy to innumerate them as `it's this amount of world cycles,' or `this amount of hundred world cycles,' or `this amount of thousand world cycles,' or `this amount of hundred thousand world cycles'.û
5. ßVenerable sir, is it possible to give a comparison?û
6. The Blessed One said: ßPossible. Monks, there are four disciples who have life spans of hundred years and live the life span of hundred years. They recollect a hundred thousand world cycles per day. Even while they recollect the world cycle remains The four disciples who have life spans of hundred years and has lived the hundred years pass off at the end of the hundred years.
7. ßMonks, a large number of world cycles have gone by, it is not easy to innumerate them as `it's this amount of world cycles,' or `this amount of hundred world cycles,' or `this amount of thousand world cycles,' or `this amount of hundred thousand world cycles'.
8. ßWhat is the reason? Monks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
ßMonks, it is suitable that you should turn away from all determinations, fade and be released from them.û
14. 1. 8.
(8) Gaïga Ý River Ganges
1. I heard thus. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha.
2. Then a certain brahmin approached the Blessed One, exchanged friendly greetings and sat on a side.
3. Sitting on a side, the Brahmin said to the Blessed One: ßGood Gotama, has a large number of world cycles gone by and finished?û
4. ßBrahmin, a large number of world cycles have gone by, it is not easy to innumerate them as, it's this amount of world cycles,' or `this amount of hundred world cycles,' or `this amount of thousand world cycles,' or `this amount of hundred thousand world cycles'.û
5. ßGood Gotama, is it possible to give a comparison?û
6. The Blessed One said: ßPossible. Brahmin, the river Ganges from its source until it enters the ocean holds sand and pebbles and it is not easy to innumerate the sand as it is `this amount of grains of sand.' Or as `this much hundred grains of sand,' or `this much thousand grains of sand' or `this much hundred thousand grains of sand.'
7. ßIndeed brahmin, a large number of world cycles have gone by, it is not easy to innumerate them as, `it's this amount of world cycles,' or `this amount of hundred world cycles,' or `this amount of thousand world cycles,' or `this amount of hundred thousand world cycles.'
8. ßWhat is the reason? Brahmin, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
9. ßThus brahmin, you have suffered sharp unpleasantness, severe destruction and filled up cemeteries. Brahmin, it is suitable that you should turn away from all determinations, fade and be released from them.û
10. Then the Brahmin said to the Blessed One: ßGood Gotama, now I understand. Remember me as a lay disciple who has taken refuge from today until I die.
14. 1. 9.
(9) Daõóo Ý A Stick
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
3. ßMonks, like a piece of stick thrown up into space would fall back on its fore end, rear end or the middle on its own, in the same manner beings enveloped in ignorance and bound by craving, running from one existence to another, by oneself goes from this world to the next and by oneself comes to this world.
4. ßWhat is the reason? Monks, without an end is the train of existence, a beginning cannot be pointed out, of beings enveloped in ignorance and bound by craving, running from one existence to another.
ßMonks, it is suitable that you should turn away from all determinations, fade and be released from them.û
14. 1. 10.
(10) Ekapuggala Ý One Person
1. At one time the Blessed One was living among the Gijjha peaks in Rajagaha.
2. The Blessed One addressed the monks from there, saying ßMonks,û Those monks replied, ßYes, venerable sir.û
3. And the Blessed One said: ßMonks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
4. ßMonks, the heap of bones, the skeletons of a single person running from one existence to the other throughout a world cycle would be like the Vepulla rock if there was someone to collect them and if the collection was not destroyed.
5. ßWhat is the reason? Monks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
ßMonks, it is suitable that you should turn away from all determinations, fade and be released from them.û
6. The Teacher further said:
ßThe Great Sages say
The collection of bones of a single person,
Throughout a world cycle, was as big as
The huge Vepulla rock.
Vepulla, is north of the Gijjha peaks,
In the cavity of Magadha
When the four noble truths are seen
With right wisdom as unpleasantness,
The arising of unpleasantness,
The ending of unpleasantness,
And the noble eightfold path for the ending of unpleasantness
He limits his births to seven times the most
And ending all unpleasantness cuts all bonds.
Samyutta Nikaya
Division II Ý Nidana
Book 14 Ý Anamatagga Samyutta
Chapter 1 Ý Tinakattha (Pathamo) Vagga
Namo tassa bhagavato arahato samma sambuddhassa
14. 1. 1.
(1) Tinakattha Ý Grass and Sticks
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta's grove in Savatthi.
2. The Blessed One addressed the monks from there, saying ßMonks,û Those monks replied: ßYes, venerable sir.û
3. And the Blessed One said: ßMonks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
4. ßA man who would collect all the grass, sticks and branches in the peninsula of India would make them into four inch pieces to represent his train of mothers, a piece for his mother, another for his mother's mother and so on. Very soon the collection of grass, sticks and branches cut into four inch bits would diminish and finish but not the representation of the mothers.
5. ßWhat is the reason? Monks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
6. ßThus, monks, you have suffered sharp unpleasantness, severe destruction and filled up cemeteries.
7. ßMonks, it is suitable that you should turn away from all determinations, fade and be released from them.û
14. 1. 2.
(2) Pañhavi Ý Earth
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. The Blessed One addressed the monks from there, saying ßMonksû Those monks replied: ßYes, venerable sir.û
3. ßAnd the Blessed One said: ßMonks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
4. ßA man who would turn all the earth in the peninsula of India into balls of mud, the size of the kernel of the jujube to represent his train of fathers, one for his father, another for his father's father and so on. Very soon the great earth would diminish and finish but not the representation of the fathers.
5. ßWhat is the reason? Monks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
6. ßThus monks, you have suffered sharp unpleasantness, severe destruction and filled up cemeteries.
7. ßMonks, it is suitable that you should turn away from all determinations, fade and be released from them.û
14. 1. 3.
(3) Assu Ý Tears
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
3. ßMonks, what do you think is more, the collection of tears that you have shed in this long line of existences on account of joints to the disliked and on account of separation from the liked or the water in the four great oceans?û
4. ßVenerable sir, as the Blessed One has taught us the collection of tears that we have shed in this long line of existences on account of joints to the disliked and on account of separation from the liked is more than the water in the four great oceans.û
5. ßExcellent! Monks, you know the Teaching as taught by me.
6. ßIndeed monks, the collection of tears that you have shed in this long line of existences on account of joints to the disliked and on account of separation from the liked is much more than the water in the four great oceans.
7. ßMonks, you have long experienced the death of mother ... re ...
8. ßMonks, you have long experienced the death of son ... re ...
9. ßMonks, you have long experienced the death of daughter ... re ...
10. ßMonks, you have long experienced the destruction of relatives ... re ...
11. ßMonks, you have long experienced the destruction of wealth ... re ...
12. ßMonks, you have long experienced the destruction, through illness and the collection of tears that you have shed in this long line of existences on account of joints to the disliked and on account of separation from the liked is much more than the water in the four great oceans.
13. ßWhat is the reason? Monks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
14. ßMonks, it is suitable that you should turn away from all determinations, fade and be released from them.û
14. 1. 4.
(4) Khãraü (Màtutha¤¤a) Ý (Mother's) Milk
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
3. ßMonks, what do you think is more, the milk you have drunk from the mother, while running from one birth to the other in this long line of existences, or the water in the four great oceans?û
4. ßVenerable sir, as the Blessed One has taught us, the milk we have drunk from the mother, while running from one birth to the other in this long line of existences, is more than the water in the four great oceans.û
5. ßExcellent! monks, you know the Teaching as taught by me.
6. ßIndeed monks, the milk you have drunk from the mother, while running from one birth to the other in this long line of existences is much more than the water in the four great oceans.
7. ßWhat is the reason? Monks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
ßMonks, it is suitable that you should turn away from all determinations, fade and be released from them.û
14. 1. 5.
(5) Pabbata Ý A Rock
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. Then a certain monk approached the Blessed One, worshipped and sat on a side.
3. Sitting on a side the monk said to the Blessed One: ßVenerable sir, how long is a world cycle?û
4. ßMonk, a world cycle is very long and it is not easy to innumerate it as, `it's this amount of years' or `this amount of hundred years,' or `this amount of thousand years,' or `this amount of hundred thousand years'.û
5. ßVenerable sir, is it possible to give a comparison?û
6. The Blessed One said: ßPossible. Monk, there is a huge rock which is seven miles by the length, breath and the height. It is without a flaw, not perforated and of the same thickness everywhere. After the lapse of one hundred thousand years a man comes with a cashmere cloth and touches the rock once. By this method the rock diminishes and vanishes, but the world cycle does not come to an end.
7. ßMonk, so long is the world cycle. Many of these world cycles make a several world cycle and a collection of a hundred of the several world cycles make a several hundred world cycle and a collection of a thousand of the several world cycles make a several thousand world cycle and a collection of a hundred thousand of the several world cycles make a several hundred thousand world cycle.
8. ßWhat is the reason? Monks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
ßMonks, it is suitable that you should turn away from all determinations, fade and be released from them.û
14. 1. 6.
(6) Sàsapa Ý Musard Seeds
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. Then a certain monk approached the Blessed One, worshipped and sat on a side.
3. Sitting on a side the monk said to the Blessed One: ßVenerable sir, how long is a world cycle?û
4. ßMonk, a world cycle is very long and it is not easy to innumerate it as, `it's this amount of years' or `this amount of hundred years,' or `this amount of thousand years,' or `this amount of hundred thousand years'.û
5. ßVenerable sir, is it possible to give a comparison?û
6. The Blessed One said: ßPossible. Monk, in a poor city there is a block of mustard seeds seven miles by the length, breath and the height bound together by the roots. After the lapse of one hundred years a man comes and takes out one of the seeds. By this method the mustard seeds diminish and vanish but the world cycle does not come to an end.
7. ßMonk, so long is the world cycle. Many of these world cycles make a several world cycle and a collection of a hundred of the several world cycles make a several hundred world cycle and a collection of a thousand of the several world cycles make a several thousand world cycle and a collection of a hundred thousand of the several world cycles make a several hundred thousand world cycle.
8. ßWhat is the reason? Monks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
ßMonks, it is suitable that you should turn away from all determinations, fade and be released from them.û
14. 1. 7.
(7) Sàvakà Ý Disciples
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. Then many monks approached the Blessed One, worshipped and sat on a side.
3. Sitting on a side those monks said to the Blessed One: ßVenerable sir, has a large number of world cycles gone by and finished?û
4. ßMonks, a large number of world cycles have gone by, it is not easy to innumerate them as `it's this amount of world cycles,' or `this amount of hundred world cycles,' or `this amount of thousand world cycles,' or `this amount of hundred thousand world cycles'.û
5. ßVenerable sir, is it possible to give a comparison?û
6. The Blessed One said: ßPossible. Monks, there are four disciples who have life spans of hundred years and live the life span of hundred years. They recollect a hundred thousand world cycles per day. Even while they recollect the world cycle remains The four disciples who have life spans of hundred years and has lived the hundred years pass off at the end of the hundred years.
7. ßMonks, a large number of world cycles have gone by, it is not easy to innumerate them as `it's this amount of world cycles,' or `this amount of hundred world cycles,' or `this amount of thousand world cycles,' or `this amount of hundred thousand world cycles'.
8. ßWhat is the reason? Monks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
ßMonks, it is suitable that you should turn away from all determinations, fade and be released from them.û
14. 1. 8.
(8) Gaïga Ý River Ganges
1. I heard thus. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha.
2. Then a certain brahmin approached the Blessed One, exchanged friendly greetings and sat on a side.
3. Sitting on a side, the Brahmin said to the Blessed One: ßGood Gotama, has a large number of world cycles gone by and finished?û
4. ßBrahmin, a large number of world cycles have gone by, it is not easy to innumerate them as, it's this amount of world cycles,' or `this amount of hundred world cycles,' or `this amount of thousand world cycles,' or `this amount of hundred thousand world cycles'.û
5. ßGood Gotama, is it possible to give a comparison?û
6. The Blessed One said: ßPossible. Brahmin, the river Ganges from its source until it enters the ocean holds sand and pebbles and it is not easy to innumerate the sand as it is `this amount of grains of sand.' Or as `this much hundred grains of sand,' or `this much thousand grains of sand' or `this much hundred thousand grains of sand.'
7. ßIndeed brahmin, a large number of world cycles have gone by, it is not easy to innumerate them as, `it's this amount of world cycles,' or `this amount of hundred world cycles,' or `this amount of thousand world cycles,' or `this amount of hundred thousand world cycles.'
8. ßWhat is the reason? Brahmin, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
9. ßThus brahmin, you have suffered sharp unpleasantness, severe destruction and filled up cemeteries. Brahmin, it is suitable that you should turn away from all determinations, fade and be released from them.û
10. Then the Brahmin said to the Blessed One: ßGood Gotama, now I understand. Remember me as a lay disciple who has taken refuge from today until I die.
14. 1. 9.
(9) Daõóo Ý A Stick
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
3. ßMonks, like a piece of stick thrown up into space would fall back on its fore end, rear end or the middle on its own, in the same manner beings enveloped in ignorance and bound by craving, running from one existence to another, by oneself goes from this world to the next and by oneself comes to this world.
4. ßWhat is the reason? Monks, without an end is the train of existence, a beginning cannot be pointed out, of beings enveloped in ignorance and bound by craving, running from one existence to another.
ßMonks, it is suitable that you should turn away from all determinations, fade and be released from them.û
14. 1. 10.
(10) Ekapuggala Ý One Person
1. At one time the Blessed One was living among the Gijjha peaks in Rajagaha.
2. The Blessed One addressed the monks from there, saying ßMonks,û Those monks replied, ßYes, venerable sir.û
3. And the Blessed One said: ßMonks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
4. ßMonks, the heap of bones, the skeletons of a single person running from one existence to the other throughout a world cycle would be like the Vepulla rock if there was someone to collect them and if the collection was not destroyed.
5. ßWhat is the reason? Monks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
ßMonks, it is suitable that you should turn away from all determinations, fade and be released from them.û
6. The Teacher further said:
ßThe Great Sages say
The collection of bones of a single person,
Throughout a world cycle, was as big as
The huge Vepulla rock.
Vepulla, is north of the Gijjha peaks,
In the cavity of Magadha
When the four noble truths are seen
With right wisdom as unpleasantness,
The arising of unpleasantness,
The ending of unpleasantness,
And the noble eightfold path for the ending of unpleasantness
He limits his births to seven times the most
And ending all unpleasantness cuts all bonds.
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