Sutta Pitaka
Samyutta Nikaya
Volume IV Ý Salayatanavaggo
Book 34 Ý Salayatana Samyutta
Chapter 1 Ý Anicca Vaggo
34. 1. 1.
(1) Aniccam 1 ajjhattam Ý Personal Impermance
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anathapindika in Jeta's grove in Savatthi.
2. The Blessed One addressed the monks from there. Those monks responded pleasantly.
3. The Blessed One said: ßMonks, the eye is impermanent. That which is impermanent is unpleasant. In unpleasantness there is no self. It is not mine or my self. This should be seen with right wisdom as it really is.
4. ßMonks, the ear is impermanent. That which is impermanent is unpleasant. In unpleasantness there is no self. It is not mine or my self. This should be seen, with right wisdom as it really is.
5. ßMonks, the nose is impermanent. That which is impermanent is unpleasant. In unpleasantness there is no self. It is not mine or my self. This should be seen, with right wisdom as it really is.
6. ßMonks, the tongue is impermanent. That which is impermanent is unpleasant. In unpleasantness there is no self. It is not mine or my self. This should be seen, with right wisdom as it really is.
7. ßMonks, the body is impermanent. That which is impermanent is unpleasant. In unpleasantness there is no self. It is not mine or my self. This should be seen with right wisdom as it really is.
8. ßMonks, the mind is impermanent. That which is impermanent is unpleasant. In unpleasantness there is no self. It is not mine or my self. This should be seen, with right wisdom as it really is.
9. ßMonks, the learned noble disciple who sees it thus, turns from the eye, ear, nose, tongue, body, and the mind. Turning, loses interest and is released. When released knowledge arises, I am released, birth is destroyed, the holy life is lived to the end, duties, are done. I have nothing more to wish.û
34. 1. 2.
(2) Dukkhaü 1 ajjhattaü Ý Personal Unpleasantness
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. The Blessed One addressed the monks from there. Those monks responded pleasantly.
3. The Blessed One said: ßMonks, the eye is unpleasant. In unpleasantness there is no self. It is not mine or my self. This should be seen, with right wisdom as it really is.
4-7. ßMonks, the ear is unpleasant, the nose, tongue, and body are unpleasant. In unpleasantness there is no self. They are not mine or my self. This should be seen with right wisdom as it really is.
8. ßMonks, the mind is unpleasant. In unpleasantness there is no self. It is not mine or my self. This should be seen, with right wisdom as it really is.
9. ßMonks, the learned noble disciple who sees it thus turns from the eye, ear, nose, tongue, body and the mind. Turning; loses interest and is released. When released knowledge arises, I am released, birth is destroyed, the holy life is lived to the end, my duties, are done. I have nothing more to wish.û
34. 1. 3.
(3) Anatta 1 ajjhattam. Ý The not Seized Internal
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. The Blessed One addressed the monks from there. Those monks responded pleasantly.
3. The Blessed One said: ßMonks, the eye is not self, it is not mine or my self. This should be seen with right wisdom as it really is.
4-7. ßMonks, the ear, nose, tongue and body are not self. They are not mine or my self. This should be seen with right wisdom as it really is.
8. ßMonks, the mind is not self. This should be seen with right wisdom as it really is.
9. ßMonks, the learned noble disciple seeing it thus turns from the eye, ear, nose, tongue, body and the mind. Turning; loses interest and is released. When released knowledge arises, I am released, birth is destroyed, the holy life is lived to the end, duties, are done. I have nothing more to wish.û
34. 1. 4.
(5) Dukkhaü 1 bàhiraü Ý External Unpleasantness 1
34. 1. 5.
(5) Dukkhaü 2 bàhiraü Ý External Unpleasantness 2
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. The Blessed One addressed the monks from there. Those monks responded pleasantly.
3. The Blessed One said: ßMonks, forms are unpleasant. The unpleasant is not self or mine. This should be seen, with right wisdom as it really is.
4-7. ßMonks, sounds are unpleasant. Monks scents, tastes and bodily contacts are unpleasant. The unpleasant are not self or mine. This should be seen, with right wisdom as it really is.
8. ßMonks, ideas are unpleasant. The unpleasant is not self or mine. This should be seen with right wisdom as it really is.
9. ßMonks, the learned noble disciple seeing it thus turns from forms, sounds, tastes, bodily touches and ideas. Turning; loses interest and is released. When released knowledge arises, I am released, birth is destroyed, the holy life is lived to the end, duties, are done. I have nothing more to wish.û
34. 1. 6.
(6) Anattà bàhiraü 2 Ý Lack of Self in the External
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. The Blessed One addressed the monks from there. Those monks responded pleasantly.
3. The Blessed One said: ßMonks, forms lack self. They are not mine or my self. This should be seen, with right wisdom as it really is.
4-7. ßMonks, sounds, scents, tastes and bodily contacts lack self. They are not mine or my self. This should be seen with right wisdom as it really is.
8. ßMonks, ideas lack self. They are not mine or my self. This should be seen with right wisdom as it really is.
9. ßMonks, the learned noble disciple seeing it thus turns from forms, sounds, tastes, bodily touches and ideas. Turning; loses interest and is released. When released knowledge arises, I am released, birth is destroyed, the holy life is lived to the end, duties, are done. I have nothing more to wish.û
34. 1. 7.
(7) Aniccaü 3 ajjhattaü Ý Personal Impermanence
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. The Blessed One addressed the monks from there. Those monks responded pleasantly.
3. The Blessed One said: ßMonks, in the past the eye was impermanent. In the future too it will be impermanent. At present there are no doubts about its impermanence. Seeing this, the learned noble disciple dispels desires for the eye in the past, does not joyfully desire the future eye. At present he falls to the method of turning, losing interest and the cessation of the eye.
4-5. ßMonks, the ear re the nose was impermanent in the past re
6. ßMonks, in the past the tongue was impermanent. In the future too it will be impermanent. At present there are no doubts about its impermanence. Seeing this, the learned noble disciple dispels desires for the tongue in the past, is not joyful of desires for the future tongue. At present he falls to the method of turning, losing interest and cessation of the tongue.
7. ßMonks, the body was impermanent in the past re
8. ßMonks, the mind was impermanent in the past. In the future too it will be impermanent. At present there are no doubts about its impermanence. Seeing this, the learned noble disciple dispels desires for the mind in the past, does not joyfully expect the future mind. At present he falls to the method of turning, losing interest and ceasing the mind.û
34. 1. 8.
(8) Dukkhaü 3 ajjhattaü Ý Personal Unpleasantness
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. The Blessed One addressed the monks from there. Those monks responded pleasantly.
3. The Blessed One said: ßMonks, in the past the eye was unpleasant. In the future too it will be unpleasant. At present there are no doubts about its unpleasantness. Seeing this, the learned noble disciple dispels desires for the eye in the past, is not joyful of desires of the future eye. At present he falls to the method of turning, losing interest and ceasing desires for the eye.
4-5. ßMonks, the ear and nose were unpleasant in the past, re
6. ßMonks, the tongue was unpleasant in the past In the future too it will be unpleasant. At present there are no doubts about its unpleasantness. Seeing this, the learned noble disciple dispels desires for the tongue in the past, is not joyful of desires of the future tongue. At present he falls to the method of turning, losing interest and ceasing desires for the tongue.
7. ßMonks, the body was unpleasant in the past re
8. ßMonks, the mind was unpleasant in the past In the future too it will be unpleasant. At present there are no doubts about its unpleasantness. Seeing this, the learned noble disciple dispels desires for the mind in the past, is not joyful of the future mind. At present he falls to the method of turning, losing interest and ceasing desires for the mind.û
34. 1. 9.
(9) Anatta 3 ajjhattaü Ý The Not Seized Internal
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. The Blessed One addressed the monks from there. Those monks responded pleasantly.
3. The Blessed One said: ßMonks, in the past the eye lacked self. In the future too it will lack self. At present there are no doubts about its lacking a self. Seeing this, the learned noble disciple dispels desires for the eye in the past, is not joyful of desires for the future eye. At present he falls to the method of turning, losing interest and ceasing desires of the eye.
4-5. ßMonks, the ear and the nose lacked self in the past re
6. ßMonks, the tongue lacked self in the past. In the future too it will lack self. At present there are no doubts about it lacking self. Seeing this, the learned noble disciple dispels desires for the tongue in the past, is not joyful of desires for the future tongue. At present he falls to the method of turning, losing interest and ceasing desires for the tongue.
7. ßMonks, the body lacked self in the past re
8. ßMonks, in the past the mind lacked self. In the future too it will lack self. At present there are no doubts about it lacking self. Seeing this, the learned noble disciple dispels desires for the mind in the past, is not joyful of desires for the future mind. At present he falls to the method of turning, losing interest and ceasing desires for the mind.û
34. 1. 10.
(10) Aniccaü 4 bahiraü Ý External Impermanence
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. The Blessed One addressed the monks from there. Those monks responded pleasantly.
3. The Blessed One said: ßMonks, forms were impermanent in the past. In the future too they will be impermanent. At present there are no doubts about their impermanence. Seeing this, the learned noble disciple dispels desires for forms in the past, is not joyful of future forms. At present he falls to the method of turning, losing interest and ceasing desires for forms.
4-5. ßMonks, sounds re scents were impermanent in the past.
6. ßMonks, tastes were impermanent in the past. In the future too they will be impermanent. At present there are no doubts about their impermanence. Seeing this, the learned noble disciple dispels desires for tastes in the past, is not joyful of future tastes. At present he falls to the method of turning, losing interest and ceasing desires for tastes.
7. ßMonks, bodily touches were impermanent in the past. re
8. ßMonks, ideas were impermanent in the past. In the future too they will be impermanent. At present there are no doubts about their impermanence. Seeing this the learned noble disciple dispels desires for ideas in the past, is not joyful of future ideas At present he falls to the method of turning, losing interest and ceasing desires for ideas.û
34. 1. 11.
(11) Dukkhaü 4 bahiraü Ý External Unpleasantness
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. The Blessed One addressed the monks from there. Those monks responded pleasantly.
3. The Blessed One said: ßMonks, forms were unpleasant in the past. In the future too they will be unpleasant. At present there are no doubts about their unpleasantness. Seeing this, the learned noble disciple dispels desires for forms in the past, is not joyful of desires for future forms. At present he falls to the method of turning, losing interest and ceasing desires for forms.
4-5. ßMonks, sounds and scents were unpleasant in the past re
6. ßMonks, tastes were unpleasant in the past in the future too they will be unpleasant. There are no doubts about their unpleasantness at present. Seeing this, the learned noble disciple dispels desires for tastes in the past, is not joyful of future tastes. At present he falls to the method of turning, losing interest and ceasing desires for tastes.
7. ßMonks, bodily touches were unpleasant in the past. re
8. ßMonks, ideas were unpleasant in the past. In the future too they will be unpleasant. There are no doubts about their unpleasantness at present seeing this, the learned noble disciple dispels desires for ideas in the past, is not joyful about future ideas. At present he falls to the method of turning, losing interest and ceasing ideas.û
34. 1. 12.
(12) Anatta 4 bahiraü Ý The not Seized External
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. The Blessed One addressed the monks from there. Those monks responded pleasantly.
3. The Blessed One said: ßMonks, in the past forms lacked self. In the future too they will lack self. At present there are no doubts about their lacking self. Seeing this, the learned noble disciple dispels desires for forms in the past, is not joyful about future forms. At present he falls to the method of turning, losing interest and ceasing desires for forms.
4-5. ßMonks, sounds re scents lacked self in the past, re
6. ßMonks, tastes lacked self in the past. In the future too they will lack self. At present there are no doubts about their lacking self. Seeing this, the learned noble disciple dispels desires for tastes in the past, is not joyful about future tastes. At present he falls to the method of turning, losing interest and ceasing desires for tastes.
7. ßMonks, bodily contacts lacked self in the past. re
8. ßMonks, ideas lacked self in the past. In the future too they will lack self. At present there are no doubts about their lacking self. Seeing thus, the learned noble disciple dispels desires for past ideas, is not joyful of future ideas. At present he falls to the method of turning, losing interest and ceasing desires for ideas.û
Showing posts with label Anicca Vagga. Show all posts
Showing posts with label Anicca Vagga. Show all posts
Saturday, April 16, 2011
Thursday, April 14, 2011
Samyutta Nikaya - Khandha Samyutta - Anicca Vagga
Sutta Pitaka
Samyutta Nikaya
Division III Ý Khandhaka
Book 21 Ý Khandha Samyutta
Section 1 Ý The Root Fifty
Chapter 2 Ý Anicca (Dutiyo) Vagga
Namo tassa bhagavato arahato samma sambuddhassa
21. 1. 2. 1.
(12) Aniccam Ý Impermanent
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, matter was impermanent, in the past, will be impermanent in the future and also it's impermanent at present.
4.-7. ßMonks, feelings, perceptions, intentions, and consciousness were impermanent in the past, will be impermanent in the future, and they are impermanent at present.
8. ßMonks, the noble disciple seeing it thus turns from matter, turns away feelings, turns from perceptions, turns from intentions, and turns from consciousness. Turning, is calmed and released. Knowledge arises I am released, birth is destroyed, the holy life is lived to the end and I know there is nothing more to wish.û
21. 1. 2. 2.
(13) Dukkhaü Ý Unpleasant
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, matter was unpleasant in the past, will be unpleasant in the future and also it's unpleasant at present.
4.-7. ßMonks, feelings, perceptions, intentions, and consciousness were unpleasant in the past, will be unpleasant in the future, and are unpleasant at present.
8. ßMonks, the noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns from intentions, and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: ßI am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.'û
21. 1. 2. 3.
(14) Anatta Ý Lacking a Self
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, matter lacked a self, in the past, will be lacking a self in the future and also it lacks a self at present.
4.-7. ßMonks, feelings, perceptions, intentions, and consciousness lacked self in the past will lack self in the future and they lack self at present.
8. ßMonks, the noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns from intentions, and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: ßI am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.'û
21. 1. 2. 4.
(15) Yad aniccaü I Ý That Which is Impermanent I
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, matter is impermanent, that which is impermanent is unpleasant, and that which is unpleasant is not self. That which is not self is not mine it is not I or my self. This should be seen as it really is, with right wisdom.
4. ßFeelings are impermanent, that which is impermanent is unpleasant, and that which is unpleasant is not self. That which is not self is not mine, it is not I or my self. This should be seen as it really is, with right wisdom.
5. ßMonks, perceptions are impermanent, those which are impermanent are unpleasant and those which are unpleasant are not self. Those which are not self are not mine, they are not I or my self. This should be seen as it really is, with right wisdom.
6. ßIntentions are impermanent, those which are impermanent are unpleasant, and those which are unpleasant are not self. Those which are not self are not mine, they are not I or my self. This should be seen as it really is, with right wisdom.
7. ßConsciousness is impermanent, that which is impermanent is unpleasant, and that which is unpleasant is not self. That which is not self is not mine, it is not I or my self. This should be seen as it really is, with right wisdom.
8. ßMonks, the noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns from intentions, and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: ßI am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.'û
21. 1. 2. 5.
(16) Yad aniccam II Ý That which is impermanent II
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, matter is unpleasant, that which is unpleasant is not self. That which is not self is not mine, it is not I or my self. This should be seen as it really is, with right wisdom.
4. ßFeelings are unpleasant, those which are unpleasant are not self. Those which are not self are not mine, they are not I or my self. This should be seen as it really is, with right wisdom.
5. ßPerceptions are unpleasant, those which are unpleasant are not self. Those which are not self are not mine. They are not I or my self. This should be seen as it really is, with right wisdom.
6. ßIntentions are unpleasant, those which are unpleasant are not self. Those which are not self are not mine. They are not I or my self. This should be seen as it really is, with right wisdom.
7. ßConsciousness is unpleasant, and that which is unpleasant is not self. That which is not self is not mine, it is not I or my self. This should be seen as it really is, with right wisdom.
8. ßMonks, the noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns from intentions, and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: ßI am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.'û
21. 1. 2. 6.
(17) Yad aniccam III Ý That Which is Impermanent III
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, matter lacks self, that which lacks self is not mine it is not I or my self. This should be seen as it really is, with right wisdom.
4. ßFeelings lack self. That which lacks self is not mine, it is not I or my self. This should be seen as it really is, with right wisdom.
5. ßMonks, perceptions lack self. Those which lack self are not mine, they are not I or my self. This should be seen as it really is, with right wisdom.
6. ßIntentions are not self, they are not mine. They are not I or my self. This should be seen as it really is, with right wisdom.
7. ßConsciousness is not self. That which is not self is not mine, it is not I or my self. This should be seen as it really is, with right wisdom.
8. ßMonks, the noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns from intentions, and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: ßI am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.'û
21. 1. 2. 7.
(18) Hetu I Ý Reasons I
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, matter is impermanent, based on whatever cause and reason matter has risen, that too is impermanent. Therefore, monks how could matter that has risen on account of impermanent causes be permanent?
4. ßFeelings are impermanent, based on whatever causes and reasons feelings have risen, those too are impermanent. Therefore, monks how could feelings that have risen on account of impermanent causes be permanent?
5. ßPerceptions are impermanent, based on whatever causes and reasons perceptions have risen, those too are impermanent. Therefore, monks how could percep0tions that have risen on account of impermanent causes be permanent?
6. ßIntentions are impermanent, based on whatever causes and reasons intentions have risen, those too are impermanent. Therefore, monks how could intentions that have risen on account of impermanent causes be permanent?
7. ßMonks, consciousness is impermanent, based on whatever cause and reason consciousness has risen, that too is impermanent. Therefore, monks how could consciousness that has arisen on account of impermanent causes be permanent?
8. ßMonks, the noble disciple seeing it thus turns away from matter, turns from feelings, turns from perceptions, turns from intentions, and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: ßI am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.'û
21. 1. 2. 8.
(19) Hetu II Ý Reasons II
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, matter is unpleasant, based on whatever cause and reason matter has risen, that too is unpleasant. Therefore, monks how could matter that has risen on account of unpleasant causes be permanent?
4. ßFeelings are unpleasant, based on whatever causes and reasons feelings have risen, those too are unpleasant. Therefore, monks how could feelings that have risen on account of unpleasant causes be pleasant?
5. ßPerceptions are unpleasant, based on whatever causes and reasons perceptions have risen, those too are unpleasant Therefore, monks how could percep0tions that have risen on account of unpleasant causes be permanent?
6. ßIntentions are unpleasant, based on whatever causes and reasons intentions have risen, those too are unpleasant. Therefore, monks how could intentions that have risen on account of unpleasant causes be pleasant?
7. ßMonks, consciousness is unpleasant, based on whatever cause and reason consciousness has risen, that too is unpleasant. Therefore, monks how could consciousness that has risen on account of unpleasant causes be pleasant?
8. ßMonks, the noble disciple seeing it thus turns away from matter, turns away from feelings, turns away from perceptions, turns from intentions, and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: ßI am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.'û
21. 1. 2. 9.
(20) Hetu III Ý Reasons III
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, matter lacks self, based on whatever cause and reason matter has risen, those too are not self. Therefore, monks how could matter risen from things lacking self be self ?
4. ßFeelings are not self, based on whatever causes and reasons feelings have risen, those too are not self. Therefore, monks how could feelings risen from things lacking self, be self?
5. ßPerceptions are not self, based on whatever causes and reasons perceptions have risen, those too are not self. Therefore, monks how could perceptions risen from things lacking self, be self?
6. ßIntentions are not self, based on whatever causes and reasons intentions have risen, those too are not self. Therefore, monks how could intentions risen from things lacking self be self?
7. ßMonks, consciousness is not self, based on whatever cause and reason consciousness has risen, those too are not self. Therefore, monks how could consciousness risen from things lacking self be self?
8. ßMonks, the noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns away from intentions and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: ßI am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.'û
21. 1. 2. 10.
(21) ânanda Ý Venerable ânanda
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. Then venerable ânanda approached the Blessed One worshipped and sat on a side
3. Sitting on a side venerable ânanda said thus to the Blessed One: ßVenerable sir, it is said cessation, with the cessation of what things is cessation?û
4. ßânanda, matter is impermanent, compounded and arise dependently and it is of the nature of withering, fading, loosing interest and ceasing. The cessation of that is cessation.
5. ßFeelings are impermanent, compounded and arise dependently and are of the nature of withering, fading, loosing interest and ceasing. The cessation of those is cessation.
6.-7. Perceptions and intentions are impermanent, compounded and arise dependently and are of the nature of withering, fading, loosing interest and ceasing. The cessation of those is cessation.
8. ßConsciousness is impermanent, compounded and arise dependently and it is of the nature of withering, fading, loosing interest and ceasing. The cessation of that is cessation.
9. Ananda, the cessation of these things is called cessation.
Samyutta Nikaya
Division III Ý Khandhaka
Book 21 Ý Khandha Samyutta
Section 1 Ý The Root Fifty
Chapter 2 Ý Anicca (Dutiyo) Vagga
Namo tassa bhagavato arahato samma sambuddhassa
21. 1. 2. 1.
(12) Aniccam Ý Impermanent
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, matter was impermanent, in the past, will be impermanent in the future and also it's impermanent at present.
4.-7. ßMonks, feelings, perceptions, intentions, and consciousness were impermanent in the past, will be impermanent in the future, and they are impermanent at present.
8. ßMonks, the noble disciple seeing it thus turns from matter, turns away feelings, turns from perceptions, turns from intentions, and turns from consciousness. Turning, is calmed and released. Knowledge arises I am released, birth is destroyed, the holy life is lived to the end and I know there is nothing more to wish.û
21. 1. 2. 2.
(13) Dukkhaü Ý Unpleasant
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, matter was unpleasant in the past, will be unpleasant in the future and also it's unpleasant at present.
4.-7. ßMonks, feelings, perceptions, intentions, and consciousness were unpleasant in the past, will be unpleasant in the future, and are unpleasant at present.
8. ßMonks, the noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns from intentions, and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: ßI am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.'û
21. 1. 2. 3.
(14) Anatta Ý Lacking a Self
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, matter lacked a self, in the past, will be lacking a self in the future and also it lacks a self at present.
4.-7. ßMonks, feelings, perceptions, intentions, and consciousness lacked self in the past will lack self in the future and they lack self at present.
8. ßMonks, the noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns from intentions, and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: ßI am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.'û
21. 1. 2. 4.
(15) Yad aniccaü I Ý That Which is Impermanent I
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, matter is impermanent, that which is impermanent is unpleasant, and that which is unpleasant is not self. That which is not self is not mine it is not I or my self. This should be seen as it really is, with right wisdom.
4. ßFeelings are impermanent, that which is impermanent is unpleasant, and that which is unpleasant is not self. That which is not self is not mine, it is not I or my self. This should be seen as it really is, with right wisdom.
5. ßMonks, perceptions are impermanent, those which are impermanent are unpleasant and those which are unpleasant are not self. Those which are not self are not mine, they are not I or my self. This should be seen as it really is, with right wisdom.
6. ßIntentions are impermanent, those which are impermanent are unpleasant, and those which are unpleasant are not self. Those which are not self are not mine, they are not I or my self. This should be seen as it really is, with right wisdom.
7. ßConsciousness is impermanent, that which is impermanent is unpleasant, and that which is unpleasant is not self. That which is not self is not mine, it is not I or my self. This should be seen as it really is, with right wisdom.
8. ßMonks, the noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns from intentions, and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: ßI am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.'û
21. 1. 2. 5.
(16) Yad aniccam II Ý That which is impermanent II
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, matter is unpleasant, that which is unpleasant is not self. That which is not self is not mine, it is not I or my self. This should be seen as it really is, with right wisdom.
4. ßFeelings are unpleasant, those which are unpleasant are not self. Those which are not self are not mine, they are not I or my self. This should be seen as it really is, with right wisdom.
5. ßPerceptions are unpleasant, those which are unpleasant are not self. Those which are not self are not mine. They are not I or my self. This should be seen as it really is, with right wisdom.
6. ßIntentions are unpleasant, those which are unpleasant are not self. Those which are not self are not mine. They are not I or my self. This should be seen as it really is, with right wisdom.
7. ßConsciousness is unpleasant, and that which is unpleasant is not self. That which is not self is not mine, it is not I or my self. This should be seen as it really is, with right wisdom.
8. ßMonks, the noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns from intentions, and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: ßI am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.'û
21. 1. 2. 6.
(17) Yad aniccam III Ý That Which is Impermanent III
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, matter lacks self, that which lacks self is not mine it is not I or my self. This should be seen as it really is, with right wisdom.
4. ßFeelings lack self. That which lacks self is not mine, it is not I or my self. This should be seen as it really is, with right wisdom.
5. ßMonks, perceptions lack self. Those which lack self are not mine, they are not I or my self. This should be seen as it really is, with right wisdom.
6. ßIntentions are not self, they are not mine. They are not I or my self. This should be seen as it really is, with right wisdom.
7. ßConsciousness is not self. That which is not self is not mine, it is not I or my self. This should be seen as it really is, with right wisdom.
8. ßMonks, the noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns from intentions, and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: ßI am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.'û
21. 1. 2. 7.
(18) Hetu I Ý Reasons I
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, matter is impermanent, based on whatever cause and reason matter has risen, that too is impermanent. Therefore, monks how could matter that has risen on account of impermanent causes be permanent?
4. ßFeelings are impermanent, based on whatever causes and reasons feelings have risen, those too are impermanent. Therefore, monks how could feelings that have risen on account of impermanent causes be permanent?
5. ßPerceptions are impermanent, based on whatever causes and reasons perceptions have risen, those too are impermanent. Therefore, monks how could percep0tions that have risen on account of impermanent causes be permanent?
6. ßIntentions are impermanent, based on whatever causes and reasons intentions have risen, those too are impermanent. Therefore, monks how could intentions that have risen on account of impermanent causes be permanent?
7. ßMonks, consciousness is impermanent, based on whatever cause and reason consciousness has risen, that too is impermanent. Therefore, monks how could consciousness that has arisen on account of impermanent causes be permanent?
8. ßMonks, the noble disciple seeing it thus turns away from matter, turns from feelings, turns from perceptions, turns from intentions, and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: ßI am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.'û
21. 1. 2. 8.
(19) Hetu II Ý Reasons II
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, matter is unpleasant, based on whatever cause and reason matter has risen, that too is unpleasant. Therefore, monks how could matter that has risen on account of unpleasant causes be permanent?
4. ßFeelings are unpleasant, based on whatever causes and reasons feelings have risen, those too are unpleasant. Therefore, monks how could feelings that have risen on account of unpleasant causes be pleasant?
5. ßPerceptions are unpleasant, based on whatever causes and reasons perceptions have risen, those too are unpleasant Therefore, monks how could percep0tions that have risen on account of unpleasant causes be permanent?
6. ßIntentions are unpleasant, based on whatever causes and reasons intentions have risen, those too are unpleasant. Therefore, monks how could intentions that have risen on account of unpleasant causes be pleasant?
7. ßMonks, consciousness is unpleasant, based on whatever cause and reason consciousness has risen, that too is unpleasant. Therefore, monks how could consciousness that has risen on account of unpleasant causes be pleasant?
8. ßMonks, the noble disciple seeing it thus turns away from matter, turns away from feelings, turns away from perceptions, turns from intentions, and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: ßI am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.'û
21. 1. 2. 9.
(20) Hetu III Ý Reasons III
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, matter lacks self, based on whatever cause and reason matter has risen, those too are not self. Therefore, monks how could matter risen from things lacking self be self ?
4. ßFeelings are not self, based on whatever causes and reasons feelings have risen, those too are not self. Therefore, monks how could feelings risen from things lacking self, be self?
5. ßPerceptions are not self, based on whatever causes and reasons perceptions have risen, those too are not self. Therefore, monks how could perceptions risen from things lacking self, be self?
6. ßIntentions are not self, based on whatever causes and reasons intentions have risen, those too are not self. Therefore, monks how could intentions risen from things lacking self be self?
7. ßMonks, consciousness is not self, based on whatever cause and reason consciousness has risen, those too are not self. Therefore, monks how could consciousness risen from things lacking self be self?
8. ßMonks, the noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns away from intentions and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: ßI am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.'û
21. 1. 2. 10.
(21) ânanda Ý Venerable ânanda
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. Then venerable ânanda approached the Blessed One worshipped and sat on a side
3. Sitting on a side venerable ânanda said thus to the Blessed One: ßVenerable sir, it is said cessation, with the cessation of what things is cessation?û
4. ßânanda, matter is impermanent, compounded and arise dependently and it is of the nature of withering, fading, loosing interest and ceasing. The cessation of that is cessation.
5. ßFeelings are impermanent, compounded and arise dependently and are of the nature of withering, fading, loosing interest and ceasing. The cessation of those is cessation.
6.-7. Perceptions and intentions are impermanent, compounded and arise dependently and are of the nature of withering, fading, loosing interest and ceasing. The cessation of those is cessation.
8. ßConsciousness is impermanent, compounded and arise dependently and it is of the nature of withering, fading, loosing interest and ceasing. The cessation of that is cessation.
9. Ananda, the cessation of these things is called cessation.
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