Sutta Pitaka
Samyutta Nikaya
Volume V Ý Mahavaggo
Samyutta 44 Ý Magga Samyutta
Chapter 1 Ý Avijja Vagga
I worship that rightfully Enlightened Worthy One!
44. 1. 1
(1) Avijja Ý Ignorance
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anathapindika in Jeta's grove in Savatthi.
2. From there the Blessed One addressed the monks and those monks responded pleasantly and the Blessed One said:
3. ßMonks, ignorance precedes demerit, followed by lack of shame and remorse. Monks, to the ignorant not seeing one, wrong view arises. To one with wrong view wrong thoughts arise, to one with wrong thoughts wrong speech, to one with wrong speech wrong action, to one with wrong action wrong livelihood, to one with wrong livelihood wrong endeavor, to one with wrong endeavor wrong establishment of mindfulness and to one with wrong establishment of mindfulness wrong concentration arises.
4. ßMonks, knowledge precedes merit, followed by shame and remorse. Monks, to the knowing, seeing one, right view arises. To one with right view right thoughts arise, to one with right thoughts right speech, to one with right speech right action, to one with right action right livelihood, to one with right livelihood right endeavor, to one with right endeavor right establishment of mindfulness and to one with right establishment of mindfulness right concentration arises.û
44. 1. 2.
(2) Upaóóhaü Ý A Half
1. I heard thus. At one time the Blessed One lived with the Sakyas, in a hamlet named Sakkara.
2. Then venerable ânanda approached the Blessed One worshipped and sat on a side. Sitting said to the Blessed One: ßVenerable sir, Blessed One, half the holy life is associating a virtuous friend and developing a good virtuous companionship.û
3. ßânanda, do not say so, the complete holy life is associating a virtuous friend and developing a good virtuous companionship. ânanda, the monk's expectation should be the development and making much of the Noble Eightfold Path of the virtuous friend and developing a good virtuous companionship
4. ßânanda, how does the monk make much of the Noble Eightfold Path of the virtuous friend and make much of the good virtuous companionship? Here ânanda, the monk develops right view secluded, without excitement with the hope of ceasing and surrendering with maturity. The monk develops right thoughts secluded, without excitement, with the hope of ceasing and surrendering with maturity. The monk develops right speech secluded, without excitement, with the hope of ceasing and surrendering with maturity. The monk develops right action secluded, without excitement with the hope of ceasing and surrendering with maturity. The monk develops right livelihood secluded, without excitement with the hope of ceasing and surrendering with maturity. The monk develops right endeavor secluded, without excitement with the hope of ceasing and surrendering with maturity. The monk develops right establishment of mindfulness secluded, without excitement with the hope of ceasing and surrendering with maturity. The monk develops right concentration secluded, without excitement with the hope of ceasing and surrendering with maturity. ânanda, in this manner the monk develops and makes much of the Noble Eightfold Path of the virtuous friend and develops a good virtuous companionship.
5. ßânanda, in this manner you should know how the monk develops and makes much of the Noble Eightfold Path of the virtuous friend and makes much of the good virtuous companionship. ânanda, beings subject to birth coming to me; a virtuous friend and good companion are released from birth. Beings subject to decay are released from decay, beings subject to death are released from death, beings subject to grief, lament, unpleasantness, displeasure and distress are released from grief, lament, unpleasantness, displeasure and distress. ânanda, in this manner it should be known how the monk develops the Noble Eightfold Path of the virtuous friend and makes much of the good virtuous companionship.û
44. 1. 3.
(3) Sàriputta
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 Sariputta approached the Blessed One worshipped and sat on a side. Sitting said to the Blessed One: ßVenerable sir, Blessed One the complete holy life is associating a virtuous friend and developing a good virtuous companionship.û
3. ßExcellent! Sariputta, it is so, the complete holy life is associating a virtuous friend and developing a good virtuous companionship. Sariputta, the monk's expectation should be the development and making much of the Noble Eightfold Path of the virtuous friend and developing a good virtuous companionship
4. ßSariputta, how does the monk make much of the Noble Eightfold Path of the virtuous friend and make much of the good virtuous companionship? Here, Sariputta, the monk develops right view secluded, without excitement with the hope of ceasing and surrendering with maturity. The monk develops right thoughts secluded, without excitement, with the hope of ceasing and surrendering with maturity. The monk develops right speech secluded, without excitement, with the hope of ceasing and surrendering with maturity. The monk develops right action secluded, without excitement with the hope of ceasing and surrendering with maturity. The monk develops right livelihood secluded, without excitement with the hope of ceasing and surrendering with maturity. The monk develops right endeavor secluded, without excitement with the hope of ceasing and surrendering with maturity. The monk develops right establishment of mindfulness secluded, without excitement with the hope of ceasing and surrendering with maturity. The monk develops right concentration secluded, without excitement with the hope of ceasing and surrendering with maturity. Sariputta, in this manner the monk develops and makes much of the Noble Eightfold Path of the virtuous friend and develops a good virtuous companionship.
5. ßSariputta, in this manner you should know how the monk develops and makes much of the Noble Eightfold Path of the virtuous friend and makes much of the good virtuous companionship. Sariputta, beings subject to birth coming to me; a virtuous friend and good companion are released from birth. Beings subject to decay are released from decay, beings subject to death are released from death, beings subject to grief, lament, unpleasantness, displeasure and distress are released from grief, lament, unpleasantness, displeasure and distress. Sariputta, in this manner it should be known how the monk develops the Noble Eightfold Path of the virtuous friend and makes much of the good virtuous companionship.û
44. 1. 4.
(4) Bràhmano Ý A 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 venerable ânanda dressing robes and taking bowl and robes in the morning entered Sàvatthi for the alms round.
3. Venerable ânanda saw the Brahmin Janussoni enjoying a trip to Sàvatthi in a completely white chariot drawn by white mares, decorated in white, the accessories, reins and the driving stick all in white and with a white parasol and white canopy. He too was dressed in white, with a white tail fan for fanning and wearing white slippers. People who saw the sight shouted, ßLook! it is Brahma, in the divine chariot!.û
4. Venerable ânanda having done the alms round and after the meal was over approached the Blessed One, worshipped and sat on a side. Sitting venerable ânanda said to the Blessed One: ßVenerable sir, Blessed One, dressing robes and taking bowl and robes in the morning I entered Sàvatthi for the alms round and saw the Brahmin Janussoni enjoying a trip to Sàvatthi in a completely white chariot drawn by white mares, decorated in white, the accessories, reins and the driving stick all in white and with a white parasol and white canopy. He too was dressed in white, with a white tail fan for fanning and wearing white slippers. People who saw the sight shouted, ßLook! it is Brahma, in the divine chariot! Venerable sir, is it possible to point out the divine chariot in this dispensation?û
The Blessed One said: ßIt is possible. ânanda, `divine chariot' is a synonym for the Noble Eightfold Path, the `righteous chariot' and the `incomparable victory in the battle' are also synonyms for it.
5. ßânanda, right view developed and made much ends in driving away greed, hate, and delusion ânanda, right thoughts developed and made much ends in driving away greed, hate and delusion. ânanda, right words developed and made much ends in driving away greed, hate and delusion. ânanda, right action developed and made much ends in driving away greed, hate and delusion. ânanda, right livelihood developed and made much ends in driving away greed, hate and delusion. ânanda, right endeavor developed and made much ends in driving away greed, hate and delusion. ânanda, right mindfulness developed and made much ends in driving away greed, hate and delusion. ânanda, right concentration developed and made much ends in driving away greed, hate and delusion.
ßânanda, in this manner you should know how the `divine chariot', `the righteous chariot', and the `incomparable victory in the battle' are synonyms for the Noble Eightfold Path.û
The Blessed One further said these verses.
He who is forever yoked to faith,
wisdom and righteousness,
With shame as the pole, mind as the cord
and mindfulness as the careful charioteer,
Virtues as the accessories of the chariot,
Raising the mind to higher stages, as the axle
And effort as the wheels
Yoked to concentration with equanimity,
With impermanence as its accessories
Non anger, not hurting and seclusion as weapons
Patience as the rightful armor,
That self made incomparable divine chariot.
Leads the wise away from the world,
Indeed from victory to victory.û
44. 1. 5.
(5) Kimatthà Ý For What Purpose?
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 many monks approached the Blessed One worshipped and sat on a side.
3. Sitting, those monks said to the Blessed One: ßVenerable sir, wandering ascetics of other sects question us, 'For what purpose do you lead the holy life in the dispensation of the recluse Gotama?'
ßWe explained to them, `We lead the holy life in the dispensation of the recluse Gotama for thorough knowledge of unpleasantness.' Venerable sir, when thus asked and explaining in this manner, how far are we in accordance with the words of the Blessed One, not making any false comments or accusations to the Blessed One or the Teaching?û
4. ßThere, monks, when thus asked and explaining in this manner you are in accordance with my words, and not making any false comments or accusations about me or the Teaching. Monks, for the thorough knowledge of unpleasantness the holy life is led in my dispensation. Monks, if the wandering ascetics of other sects question you, `Friends, is there a path and method for thorough knowledge of unpleasantness?' you should say, `Friends, there is a path and method for the thorough knowledge of unpleasantness.'
5. ßMonks, what is that path and method for the thorough knowledge of unpleasantness? It is this same Noble Eightfold Path, such as right view, right thoughts, right speech, right action, right livelihood, right endeavor, right mindfulness and right concentration.
6. ßMonks, when thus questioned, explain it to them in this manner.û
44. 1. 6.
(6) A¤¤ataro bhikkhu 1 Ý A Certain Monk 1
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 monk approached the Blessed One worshipped and sat on a side.
3. Sitting, that monk said to the Blessed One: ßVenerable sir, it is said, 'The holy life and the end of the holy life.' Venerable sir, what is the holy life and what is the end of the holy life?
ßMonk, it is this same Noble Eightfold Path, such right view, right thoughts, right speech, right action, right livelihood, right endeavor, right mindfulness and right concentration and the destruction of greed, hate, and delusion is the end of the holy life.û
45. 1. 7.
(7) A¤¤ataro bhikkhu 2 Ý A Certain Monk 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. Then a certain monk approached the Blessed One worshipped and sat on a side.
3. Sitting, that monk said to the Blessed One: ßVenerable sir, it is said, `The destruction of greed, hate and delusion.' What is a synonym for the destruction of greed, hate and delusion?û
ßMonk, the element of extinction is a synonym for the destruction of greed, hate and delusion. It is also called the destruction of desires.û
4. Then that monk said to the Blessed One: ßVenerable sir, it is said `Deathlessness!' What is `Deathlessness?' and what is the path to Deathlessness?û
ßMonk, the destruction of greed, hate, and delusion is `Deathlessness'. The path to Deathlessness is this same Noble Eightfold Path, such as right view, right thoughts, right speech, right action, right livelihood, right endeavor, right mindfulness and right concentration.û
44. 1. 8.
(8) Vibha¤go Ý Explanation
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: ßMonks, I will tell the Noble Eightfold Path and detail it, listen and attend to it carefully.
Those monks responded pleasantly and the Blessed One said:
3. ßMonks, the Noble Eightfold Path consists of right view, right thought, right speech, right action, righe livelihood, right endeavor, right mindfulness, and right concentration.
4. ßMonks, what is right view? Monks knowledge of unpleasantness, its arising, its cessation and the path and method for its cessation is called right view.
5. ßMonks, what are right thoughts? Monks, thoughts for giving up, non anger and not hurting are called right thoughts.
6. ßMonks, what are right words? ýonks, words spoken abstaining from telling lies, slandering, rough unkind and frivolous words are called right words.
7. ßMonks, what are right actions? Monks, actions done refraining from destroying living things, taking the not given and misbehaving sexually are called right actions.
8. ßMonks, what is right livelihood? Here the noble disciple giving up wrong livelihood, makes his livelihood rightfully, this is called right livelihood.
9. ßMonks, what is right endeavor? Here monks, for the not arising of non arisen demerit the monk arouses interest, makes endeavor and yokes the mind. For dispelling arisen demerit the monk arouses interest, makes endeavor and yokes the mind. For the arising of not arisen merit the monk arouses interest, makes endeavor and yokes the mind and for the non deluded establishment, development and completion of arisen merit the monk arouses interest, makes endeavor and yokes the mind. Monks to this is called right endeavor.
10. ßMonks, what is right mindfulness? Here, monks the monk, abides mindfully reflecting the body in the body to burn and destroy covetousness and displeasure in the world. The monk abides mindfully reflecting feelings in feelings, to burn and destroy covetousness and displeasure in the world. The monk abides mindfully reflecting the mental states in the mind to burn and destroy covetousness and displeasure in the world. The monk abides mindfully reflecting thoughts about the Teaching to burn and destroy covetousness and displeasure in the world. Monks, to this is called the establishment of right mindfulness.
ßMonks, what is right concentration? Here, monks, the monk secluding the mind from sensuality and demerit accompanied with reasoning and investigation and with joy and pleasantness born from seclusion abides in the first high stage. Overcoming reasoning and investigation and the mind in one point, internally calmed without reasoning and investigation and with joy and pleasantness born from concentration abides in the second high stage. Abides mindful and aware in joy, fading away and equanimity alternately, experiencing pleasantness with the body too. To this the noble ones say abiding mindful and aware in equanimity, thus one abides in the third high stage. Dispelling pleasant and unpleasant feelings and earlier having dispelled pleasure and displeasure one purifies mindfulness with equanimity, so that it is neither unpleasant nor pleasant and abides in the fourth high stage. Monks this is called right concentration.û
44. 1. 9.
(9) Såka Ý An Awn
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: ßMonks, just as a wrongly placed awn of paddy or barley touched with the hand or trod by the foot, would break the skin and blood would ooze is not possible. What is the reason? The reason is the awn of paddy or barley being wrongly placed. In the same manner, monks, the monk with his view not rectified, developing the wrong path, would break through ignorance, arouse knowledge, and realize extinction is not a possibility. What is the reason? The reason is the view not being rectified.
3. ßMonks, just as a correctly placed awn of paddy or barley touched with the hand or trod by the foot would break the skin and blood would ooze, is possible What is the reason? The reason is the awn of paddy or barley being correctly placed. In the same manner, monks, the monk with his view rectified would develop the correct path, break through ignorance arouse knowledge, and realize extinction is possible. What is the reason? The reason is the view being rectified.
4. ßMonks, how does the monk having rectified his view develop the correct path, break through ignorance, arouse knowledge, and realize extinction?
ûHere, monks, the monk develops right view secluded, without excitement with the hope of ceasing and surrendering with maturity. re The monk develops right concentration secluded, without excitement, with the hope of ceasing and surrendering with maturity.
ßMonks, in this manner the monk having rectified his view, would develop the correct path, break through ignorance, arouse knowledge, and realize extinction.û
44. 1. 10.
(10) Nandiya Ý The Wandering Ascetic Nandiya
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anathapindika in Jeta's grove in Savatthi.
2. Then the wandering ascetic Nandiya approached the Blessed One exchanged friendly greetings and sat on a side.
3. Sitting, the wandering ascetic Nandiya said to the Blessed One: ßGood Gotama, how many things should be developed and made much to reach and end in extinction?û
4. ßNandiya, these eight things should be developed and made much to reach and end in extinction. What eight? They are right view re right concentration.û
5. When this was said the wandering ascetic Nandiya said: ßNow I understand Good Gotama! Remember me as a lay disciple who has taken refuge from today until I live.û
Showing posts with label Avijja Vagga. Show all posts
Showing posts with label Avijja Vagga. Show all posts
Sunday, April 17, 2011
Saturday, April 16, 2011
Samyutta Nikaya - Salayatana Samyutta - Avijja Vagga
Sutta Pitaka
Samyutta Nikaya
Volume IV Ý Salayatanavaggo
Samyutta 34 Ý Salayatana Samyutta
Chapter 6 Ý Avijja Vaggo
34. 6. 1.
(53) Avijja Ý Ignorance
1. At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta's grove in Savatthi.
2. Then a certain monk approached the Blessed One, worshipped and sat on a side.
3. Sitting, that monk said to the Blessed One : ßVenerable sir, knowing and seeing what does ignorance get dispelled and knowledge arise?û
4. ßMonks, knowing and seeing the eye, forms, eye-consciousness, eye-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of eye-contact, as impermanent ignorance fades and knowledge arises.
5Ý 8. ßMonks, to the monk knowing and seeing the ear, sounds, ear-consciousness re body-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of body-contact as impermanent, ignorance fades and knowledge arise.
9. ßMonks, knowing and seeing the mind, ideas, mind-consciousness, mind-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of mind-contact as impermanent, ignorance fades and knowledge arises.
10. ßMonks, knowing and seeing thus ignorance fades and knowledge arises.û
34. 6. 2.
(54) Saüyojana Ý Bonds
1. 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 that monk said to the Blessed One-ßVenerable sir, to the monk knowing and seeing how do the bonds get dispelled?û
4Ý9. ßMonks, knowing and seeing the eye, forms, eye-consciousness, eye-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of eye-contact, as impermanent bonds get dispelled.û
Repeat for the ear, nose, tongue, body, and mind.
10. ßMonks, knowing and seeing thus bonds get dispelled.û
34. 6. 3.
(55) Saüyojana 2 Ý Bonds 2
1. 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 that monk said to the Blessed One: ßVenerable sir, to the monk who knows and sees how, do the bonds get completely dispelled?û
4Ý 9. ßMonks, to the monk who knows and sees that the eye, forms, eye-consciousness, eye-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of eye-contact, lack soul the bonds get completely dispelled.û
Repeat for the ear, nose, tongue, body, and mind.
10. ßMonks, to the monk who knows and sees thus the bonds get completely dispelled.û
34. 6. 4Ý5.
(56.Ý57) âsava 1 & 2 Ý Desires 1 & 2
1. 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.
3Ý10 Repeat Sutta 54, changing to desires ßVenerable sir, to the monk knowing and seeing what, do desires get dispelled?û
And for 57 changing `as desires get completely destroyed'.
34. 6. 6Ý7.
(58Ý59) Anusaya 1 & 2 Ý Latent Tendencies 1 & 2
1. 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 that monk said to the Blessed One: ßVenerable sir, to the monk knowing seeing what do the latent tendencies get dispelled?û
For sutta 59: change to `latent tendencies get completely destroyed?'
4. ßMonks, to the monk knowing and seeing the eye, forms, eye-consciousness, eye-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of eye-contact, as impermanent the latent tendencies fade.
5Ý 8. ßMonks, to the monk knowing and seeing the ear, sounds, ear-consciousness re body-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of body-contact as impermanent, the latent tendencies fade.
9. ßMonks, to the monk knowing and seeing the mind, ideas, mind-consciousness, mind-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of mind-contact as impermanent, the latent tendencies fade.
10. ßMonks, to the monk knowing and seeing thus the latent tendencies fade.
For Sutta 59: repeat the same sutta with necessary changes as the `latent tendencies get completely destroyed.'
34. 6. 8.
(60) Pari¤¤à Ý Complete Understanding
1. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi, the Blessed One addressed the monks from there:
2. ßMonks, I will teach you the complete understanding of all supports. Listen carefully.
3. ßMonks, what is the teaching for the complete understanding of all supports?
4. ßOn account of eye and forms arise eye-consciousness. The co-incident arising of these three is contact. On account of contacts are feelings. Seeing it thus the learned noble disciple turns from the eye, forms, eye-consciousness, eye-contact and turns from feelings. Turning loses interest and is released. When released he knows I completely understand my supports.
5Ý 8. ßOn account of ear and sounds, nose and scents, tongue and tastes and on account of body and touches re
9. ßOn account of mind and ideas arise mind-consciousness. The co-incident arising of these three is contact. On account of contacts are feelings. Seeing it thus the learned noble disciple turns from the mind and ideas, mind-consciousness and mind-contact and turns from feelings. Turning loses interest and is released. When released he knows I completely understand my supports.
10. ßMonks, this is the teaching for the complete understanding of all supports.û
34. 6. 9.
(61) Pariyàdinnaü Ý Complete Exhaustion
1. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi, the Blessed One addressed the monks from there:
2. ßMonks, I will teach you the complete exhaustion of all supports. Listen carefully.
3. ßMonks, what is the teaching for the complete exhaustion of all supports?
4. ßOn account of eye and forms arise eye-consciousness. The co-incident arising of these three is contact. On account of contacts are feelings. Seeing it thus the learned noble disciple turns from the eye and forms, eye-consciousness and eye-contact and turns from feelings. Turning loses interest and is released. When released he knows all my supports are exhausted.
5Ý 8. ßOn account of ear and sounds, nose and scents, tongue and tastes and on account of body and touches re
9. ßOn account of mind and ideas arise mind-consciousness. The co-incident arising of these three is contact. On account of contacts are feelings. Seeing it thus the learned noble disciple turns from the mind and ideas, mind-consciousness and mind-contact and turns from feelings. Turning loses interest and is released. When released he knows all my supports are exhausted.
10. ßMonks, this is the teaching for the complete exhaustion of all supports.û
34. 6. 10.
(62) Pariyàdinnaü 2 Ý Complete Exhaustion 2
1. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi, the Blessed One addressed the monks from there:
2. ßMonks, I will teach you the complete exhaustion of all supports. Listen carefully.
3. ßMonks, what is the teaching for the complete exhaustion of all supports?
4. ßMonks, is the eye permanent or impermanent?û ßVenerable sir, it is impermanent.û
ßThat impermanent thing is it unpleasant or pleasant?û ßVenerable sir, it is unpleasant.û
ßThat impermanent, unpleasant, changing thing is it suitable to be considered, it is mine, I am that. It's my self?û ßThat is not so, venerable sir.û
ßAre forms, eye-consciousness, eye-contact, permanent or impermanent?û ßVenerable sir, they are impermanent.û
ßThose impermanent things are they unpleasant or pleasant?û ßVenerable sir, they are unpleasant.û
ßThose impermanent, unpleasant, changing things are they suitable to be considered, they are mine, I am there, they, are my self?û ßThat is not so, venerable sir.
5Ý 8. ßMonks, is the ear re nose re tongue re body, permanent or impermanent?û Repeat as for the eye.
9. Monks, is the mind permanent or impermanent?û ßVenerable sir, it is impermanent.û
ßThose impermanent things are they unpleasant or pleasant?û ßVenerable sir, they are unpleasant.û
ßThose impermanent, unpleasant, changing things are they suitable to be considered, they are mine, I am there they are my self?û ßThat is not so, venerable sir.û
ßAre ideas, mind-consciousness, or mind-contact permanent or impermanent?û ßVenerable sir, they are impermanent.û
ßThose impermanent things are they unpleasant or pleasant?û ßVenerable sir, they are unpleasant.û
ßThose impermanent, unpleasant, changing things are they suitable to be considered, they are mine, I am there, they, are my self?ûßThat is not so, venerable sir.û
10. ßMonks, the learned, noble disciple seeing it thus turns from the eye and forms, eye-consciousness, eye-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of eye-contact, he turns from them too.û
Repeat for the ear and nose.
ßHe turns from the tongue and tastes, tongue-consciousness, tongue-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of tongue-contact, he turns from them too.û
Repeat for the body.
ßHe turns from the mind and ideas, mind-consciousness, mind-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of mind-contact, he turns from them too. Turning loses interest. Losing interest is released. Released knowledge arises to him, `I am released, birth is destroyed, the holy life is lived to the end, duties are done, I have nothing more to wish'.û
11. ßMonks, this is the teaching for the complete exhaustion of all attachments.û
Samyutta Nikaya
Volume IV Ý Salayatanavaggo
Samyutta 34 Ý Salayatana Samyutta
Chapter 6 Ý Avijja Vaggo
34. 6. 1.
(53) Avijja Ý Ignorance
1. At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta's grove in Savatthi.
2. Then a certain monk approached the Blessed One, worshipped and sat on a side.
3. Sitting, that monk said to the Blessed One : ßVenerable sir, knowing and seeing what does ignorance get dispelled and knowledge arise?û
4. ßMonks, knowing and seeing the eye, forms, eye-consciousness, eye-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of eye-contact, as impermanent ignorance fades and knowledge arises.
5Ý 8. ßMonks, to the monk knowing and seeing the ear, sounds, ear-consciousness re body-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of body-contact as impermanent, ignorance fades and knowledge arise.
9. ßMonks, knowing and seeing the mind, ideas, mind-consciousness, mind-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of mind-contact as impermanent, ignorance fades and knowledge arises.
10. ßMonks, knowing and seeing thus ignorance fades and knowledge arises.û
34. 6. 2.
(54) Saüyojana Ý Bonds
1. 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 that monk said to the Blessed One-ßVenerable sir, to the monk knowing and seeing how do the bonds get dispelled?û
4Ý9. ßMonks, knowing and seeing the eye, forms, eye-consciousness, eye-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of eye-contact, as impermanent bonds get dispelled.û
Repeat for the ear, nose, tongue, body, and mind.
10. ßMonks, knowing and seeing thus bonds get dispelled.û
34. 6. 3.
(55) Saüyojana 2 Ý Bonds 2
1. 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 that monk said to the Blessed One: ßVenerable sir, to the monk who knows and sees how, do the bonds get completely dispelled?û
4Ý 9. ßMonks, to the monk who knows and sees that the eye, forms, eye-consciousness, eye-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of eye-contact, lack soul the bonds get completely dispelled.û
Repeat for the ear, nose, tongue, body, and mind.
10. ßMonks, to the monk who knows and sees thus the bonds get completely dispelled.û
34. 6. 4Ý5.
(56.Ý57) âsava 1 & 2 Ý Desires 1 & 2
1. 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.
3Ý10 Repeat Sutta 54, changing to desires ßVenerable sir, to the monk knowing and seeing what, do desires get dispelled?û
And for 57 changing `as desires get completely destroyed'.
34. 6. 6Ý7.
(58Ý59) Anusaya 1 & 2 Ý Latent Tendencies 1 & 2
1. 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 that monk said to the Blessed One: ßVenerable sir, to the monk knowing seeing what do the latent tendencies get dispelled?û
For sutta 59: change to `latent tendencies get completely destroyed?'
4. ßMonks, to the monk knowing and seeing the eye, forms, eye-consciousness, eye-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of eye-contact, as impermanent the latent tendencies fade.
5Ý 8. ßMonks, to the monk knowing and seeing the ear, sounds, ear-consciousness re body-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of body-contact as impermanent, the latent tendencies fade.
9. ßMonks, to the monk knowing and seeing the mind, ideas, mind-consciousness, mind-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of mind-contact as impermanent, the latent tendencies fade.
10. ßMonks, to the monk knowing and seeing thus the latent tendencies fade.
For Sutta 59: repeat the same sutta with necessary changes as the `latent tendencies get completely destroyed.'
34. 6. 8.
(60) Pari¤¤à Ý Complete Understanding
1. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi, the Blessed One addressed the monks from there:
2. ßMonks, I will teach you the complete understanding of all supports. Listen carefully.
3. ßMonks, what is the teaching for the complete understanding of all supports?
4. ßOn account of eye and forms arise eye-consciousness. The co-incident arising of these three is contact. On account of contacts are feelings. Seeing it thus the learned noble disciple turns from the eye, forms, eye-consciousness, eye-contact and turns from feelings. Turning loses interest and is released. When released he knows I completely understand my supports.
5Ý 8. ßOn account of ear and sounds, nose and scents, tongue and tastes and on account of body and touches re
9. ßOn account of mind and ideas arise mind-consciousness. The co-incident arising of these three is contact. On account of contacts are feelings. Seeing it thus the learned noble disciple turns from the mind and ideas, mind-consciousness and mind-contact and turns from feelings. Turning loses interest and is released. When released he knows I completely understand my supports.
10. ßMonks, this is the teaching for the complete understanding of all supports.û
34. 6. 9.
(61) Pariyàdinnaü Ý Complete Exhaustion
1. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi, the Blessed One addressed the monks from there:
2. ßMonks, I will teach you the complete exhaustion of all supports. Listen carefully.
3. ßMonks, what is the teaching for the complete exhaustion of all supports?
4. ßOn account of eye and forms arise eye-consciousness. The co-incident arising of these three is contact. On account of contacts are feelings. Seeing it thus the learned noble disciple turns from the eye and forms, eye-consciousness and eye-contact and turns from feelings. Turning loses interest and is released. When released he knows all my supports are exhausted.
5Ý 8. ßOn account of ear and sounds, nose and scents, tongue and tastes and on account of body and touches re
9. ßOn account of mind and ideas arise mind-consciousness. The co-incident arising of these three is contact. On account of contacts are feelings. Seeing it thus the learned noble disciple turns from the mind and ideas, mind-consciousness and mind-contact and turns from feelings. Turning loses interest and is released. When released he knows all my supports are exhausted.
10. ßMonks, this is the teaching for the complete exhaustion of all supports.û
34. 6. 10.
(62) Pariyàdinnaü 2 Ý Complete Exhaustion 2
1. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi, the Blessed One addressed the monks from there:
2. ßMonks, I will teach you the complete exhaustion of all supports. Listen carefully.
3. ßMonks, what is the teaching for the complete exhaustion of all supports?
4. ßMonks, is the eye permanent or impermanent?û ßVenerable sir, it is impermanent.û
ßThat impermanent thing is it unpleasant or pleasant?û ßVenerable sir, it is unpleasant.û
ßThat impermanent, unpleasant, changing thing is it suitable to be considered, it is mine, I am that. It's my self?û ßThat is not so, venerable sir.û
ßAre forms, eye-consciousness, eye-contact, permanent or impermanent?û ßVenerable sir, they are impermanent.û
ßThose impermanent things are they unpleasant or pleasant?û ßVenerable sir, they are unpleasant.û
ßThose impermanent, unpleasant, changing things are they suitable to be considered, they are mine, I am there, they, are my self?û ßThat is not so, venerable sir.
5Ý 8. ßMonks, is the ear re nose re tongue re body, permanent or impermanent?û Repeat as for the eye.
9. Monks, is the mind permanent or impermanent?û ßVenerable sir, it is impermanent.û
ßThose impermanent things are they unpleasant or pleasant?û ßVenerable sir, they are unpleasant.û
ßThose impermanent, unpleasant, changing things are they suitable to be considered, they are mine, I am there they are my self?û ßThat is not so, venerable sir.û
ßAre ideas, mind-consciousness, or mind-contact permanent or impermanent?û ßVenerable sir, they are impermanent.û
ßThose impermanent things are they unpleasant or pleasant?û ßVenerable sir, they are unpleasant.û
ßThose impermanent, unpleasant, changing things are they suitable to be considered, they are mine, I am there, they, are my self?ûßThat is not so, venerable sir.û
10. ßMonks, the learned, noble disciple seeing it thus turns from the eye and forms, eye-consciousness, eye-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of eye-contact, he turns from them too.û
Repeat for the ear and nose.
ßHe turns from the tongue and tastes, tongue-consciousness, tongue-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of tongue-contact, he turns from them too.û
Repeat for the body.
ßHe turns from the mind and ideas, mind-consciousness, mind-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of mind-contact, he turns from them too. Turning loses interest. Losing interest is released. Released knowledge arises to him, `I am released, birth is destroyed, the holy life is lived to the end, duties are done, I have nothing more to wish'.û
11. ßMonks, this is the teaching for the complete exhaustion of all attachments.û
Thursday, April 14, 2011
Samyutta Nikaya - Khandha Samyutta - Avijja Vagga
Sutta Pitaka
Samyutta Nikaya
Division III Ý Khandhaka
Book 21 Ý Khandha Samyutta
Section 3 Ý The Upper Fifty
Chapter 3 Ý Avijja (Tatiyo) Vagga
Namo tassa bhagavato arahato samma sambuddhassa
21. 3. 3. 1.
(126) Samudayadhamma I Ý The Arising Nature I
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anathapindika in Jeta's grove in Savatthi.
2. Then a certain monk approached the Blessed One, worshipped and sat on a side.
3. Sitting said to the Blessed One: ßVenerable sir, it is said, `Ignorance.' What is ignorance and of what is someone ignorant?û
4. ßMonk, the not learned ordinary man does not know as it really is the arising nature of matter as the arising nature of matter, the fading nature of matter as the fading nature of matter, and the arising and fading nature of matter as the arising and fading nature of matter.
5. ßHe does not know as it really is the arising nature of feelings as the arising nature of feelings, the fading nature of feelings as the fading nature of feelings, and the arising and fading nature of feelings as the arising and fading nature of feelings.
6. ßHe does not know as it really is the arising nature of perceptions as the arising nature of perceptions, the fading nature of perceptions as the fading nature of perceptions, and the arising and fading nature of perceptions as the arising and fading nature of perceptions.
7. ßHe does not know as it really is the arising nature of intentions as the arising nature of intentions, the fading nature of intentions as the fading nature of intentions, and the arising and fading nature of intentions as the arising and fading nature of intentions.
8. ßHe does not know as it really is the arising nature of consciousness as the arising nature of consciousness, the fading nature of consciousness as the fading nature of consciousness, and the arising and fading nature of consciousness as the arising and fading nature of consciousness.
9. ßMonk, this is called ignorance and he is ignorant of these things.û
10. When this was said that monk said to the Blessed One: ßVenerable sir, it is said knowledge, what is knowledge and of what does someone know?û
11. ßHere monk, the learned noble disciple knows as it really is the arising nature of matter as the arising nature of matter, the fading nature of matter as the fading nature of matter, and the arising and fading nature of matter as the arising and fading nature of matter.
12. ßHe knows as it really is the arising nature of feelings as the arising nature of feelings, the fading nature of feelings as the fading nature of feelings, and the arising and fading nature of feelings as the arising and fading nature of feelings.
13. ßHe knows as it really is the arising nature of perceptions as the arising nature of perceptions, the fading nature of perceptions as the fading nature of perceptions, and the arising and fading nature of perceptions as the arising and fading nature of perceptions
14. ßHe knows as it really is the arising nature of intentions as the arising nature of intentions, the fading nature of intentions as the fading nature of intentions, and the arising and fading nature of intentions as the arising and fading nature of intentions.
15 He knows as it really is the arising nature of consciousness as the arising nature of consciousness, the fading nature of consciousness as the fading nature of consciousness, and the arising and fading nature of consciousness as the arising and fading nature of consciousness.
16. ßMonk, this is called knowledge, and he knows these things.û
21. 3. 3. 2.
(127) Samudayaü II Ý The Arising Nature II
1. At one time venerable Mahàkoññhita and venerable Sàriputta lived in the deer park in Isipatana in Benares.
2. Then venerable Mahàkoññhita got up from his seclusion in the evening approached venerable Sàriputta, exchanged friendly greeting and sat on a side.
3. Sitting, venerable Mahàkoññhita said to venerable Sàriputta: ßFriend Sàriputta, it is said ignorance, what is ignorance and of what is someone ignorant?û
4. ßHere, friend, the not learned ordinary man does not know as it really is the arising nature of matter as the arising nature of matter, the fading nature of matter as the fading nature of matter, and the arising and fading nature of matter as the arising and fading nature of matter.
5. ßHe does not know as it really is the arising nature of feelings as the arising nature of feelings, the fading nature of feelings as the fading nature of feelings, and the arising and fading nature of feelings as the arising and fading nature of feelings.
6. ßHe does not know as it really is the arising nature of perceptions as the arising nature of perceptions, the fading nature of perceptions as the fading nature of perceptions, and the arising and fading nature of perceptions as the arising and fading nature of perceptions.
7. ßHe does not know as it really is the arising nature of intentions as the arising nature of intentions., the fading nature of intentions as the fading nature of intentions, and the arising and fading nature of intentions as the arising and fading nature of intentions.
8. ßHe does not know as it really is the arising nature of consciousness as the arising nature of consciousness, the fading nature of consciousness as the fading nature of consciousness, and the arising and fading nature of consciousness as the arising and fading nature of consciousness.
9. ßFriend, to this is called ignorance; and he is ignorant of these things.û
21. 3. 3. 3.
(128) Samudayadhamma III Ý The Arising Nature III
1. At one time venerable Mahàkoññhita and venerable Sàriputta lived in the deer park in Isipatana in Benares.
2. Then venerable Mahàkoññhita got up from his seclusion in the evening approached venerable Sàriputta, exchanged friendly greeting and sat on a side.
3. Sitting, venerable Mahàkoññhita said to venerable Sàriputta: ßFriend Sàriputta, it is said knowledge, what is knowledge and of what does someone know?û
4. ßHere, friend, the learned noble disciple knows as it really is the arising nature of matter as the arising nature of matter, the fading nature of matter as the fading nature of matter, and the arising and fading nature of matter as the arising and fading nature of matter.
5. ßHe knows as it really is the arising nature of feelings as the arising nature of feelings, the fading nature of feelings as the fading nature of feelings, and the arising and fading nature of feelings as the arising and fading nature of feelings.
6. ßHe knows as it really is the arising nature of perceptions as the arising nature of perceptions, the fading nature of perceptions as the fading nature of perceptions, and the arising and fading nature of perceptions as the arising and fading nature of perceptions
7. ßHe knows as it really is the arising nature of intentions as the arising nature of intentions, the fading nature of intentions as the fading nature of intentions, and the arising and fading nature of intentions as the arising and fading nature of intentions.
8. ßHe knows as it really is the arising nature of consciousness as the arising nature of consciousness, the fading nature of consciousness as the fading nature of consciousness, and the arising and fading nature of consciousness as the arising and fading nature of consciousness.
9. ßFriend, to this is called knowledge; and he knows these things.û
21. 3. 3. 4.
(129) Assàda I Ý Satisfaction I
1. At one time venerable Mahàkoññhita and venerable Sàriputta lived in the deer park in Isipatana in Benares.
2. Then venerable Mahàkoññhita got up from his seclusion in the evening approached venerable Sàriputta, exchanged friendly greeting and sat on side.
3. Sitting, venerable Mahàkoññhita said to venerable Sàriputta: ßFriend Sàriputta, it is said ignorance, what is ignorance and of what is someone ignorant?û
4. ßHere, friend, the not learned ordinary man does not know the satisfaction, the danger, and the escape from matter as it really is.
5-7. ßHe does not know the satisfaction, danger, and the escape from feelings, perceptions, and intentions as they really are.
8. ßHe does not know the satisfaction, danger, and the escape from consciousness as it really is.
9. ßFriend, to this is called ignorance, and he is ignorant of these things.û
21. 3. 3. 5.
(130) Assàda II Ý Satissfaction II
1. At one time venerable Mahàkoññhita and venerable Sàriputta lived in the deer park in Isipatana in Benares.
2. Then venerable Mahàkoññhita got up from his seclusion in the evening approached venerable Sàriputta, exchanged friendly greeting and sat on side.
3. Sitting, venerable Mahàkoññhita said to venerable Sàriputta: ßFriend Sàriputta, it is said knowledge, what is knowledge and what does someone know?û
4. ßHere, friend, the learned noble disciple knows the satisfaction, the danger, and the escape from matter as it really is.
5-7. He knows the satisfaction, the danger, and the escape from feelings, perceptions, and intentions as they really are.
8. ßHe knows the satisfaction, the danger, and the escape from consciousness as it really is.
9. ßFriend, to this is called knowledge, and he knows these things.û
21. 3. 3. 6.
(131) Samudayo I Ý Arising I
1. At one time venerable Mahàkoññhita and venerable Sàriputta lived in the deer park in Isipatana in Benares.
2. Then venerable Mahàkoññhita got up from his seclusion in the evening approached venerable Sàriputta, exchanged friendly greeting and sat on side.
3. Sitting, venerable Mahàkoññhita said to venerable Sàriputta: ßFriend Sàriputta, it is said, `Ignorance.' What is ignorance and of what is someone ignorant?û
4. ßHere, friend, the not learned ordinary man does not know the arising, fading, satisfaction, danger, and the escape from matter as it really is.
5-7. ßHe does not know the arising, fading, satisfaction, danger, and the escape from feelings, perceptions, and intentions as they really are.
8. ßHe does not know the arising, fading, satisfaction, danger, and the escape from consciousness as it really is.
9. ßFriend, to this is called ignorance, and he is ignorant of these things.û
21. 3. 3. 7.
(132) Samudaya II Ý Arising II
1. At one time venerable Mahàkoññhita and venerable Sàriputta lived in the deer park in Isipatana in Benares.
2. Then venerable Mahàkoññhita got up from his seclusion in the evening approached venerable Sàriputta, exchanged friendly greeting and sat on side.
3. Sitting, venerable Mahàkoññhita said to venerable Sàriputta: ßFriend Sàriputta, it is said, `Knowledge.' What is knowledge and what does someone know?û
4. ßHere, friend, the learned noble disciple knows the arising, fading, satisfaction, danger, and the escape from matter as it really is.
5-7. ßHe knows the arising, fading, satisfaction, danger, and the escape from feelings, perceptions, and intentions as they really are.
8. ßHe knows the arising, fading, satisfaction, danger, and the escape from consciousness as it really is.
9. ßFriend, to this is called knowledge; and he knows these things.û
21. 3. 3. 8.
(133) Koññhita I Ý Venerable Mahàkoññhita I
1. At one time venerable Mahàkoññhita and venerable Sàriputta lived in the deer park in Isipatana in Benares.
2. Then venerable Mahàkoññhita got up from his seclusion in the evening approached venerable Sàriputta, exchanged friendly greeting and sat on side.
3. Sitting, venerable Mahàkoññhita said to venerable Sàriputta: ßFriend Sàriputta, it is said `Ignorance.' What is ignorance and of what is someone ignorant?û
4. ßHere, friend, the not learned ordinary man does not know the satisfaction, danger, and the escape from matter as it really is.
5-7. ßHe does not know the satisfaction, danger, and the escape from feelings, perceptions, and intentions as they really are.
8. ßHe does not know the satisfaction, danger, and the escape from consciousness as it really is.
9. ßFriend, to this is called ignorance and he is ignorant of these things.û
10. When this was said venerable Sàriputta said: ßFriend Koññhita, it is said `Knowledge' What is knowledge and of what, does someone know?û
11. ßHere, friend, the learned noble disciple knows the satisfaction, danger, and the escape from matter as it really is.
12-14. ßHe knows the satisfaction, danger, and the escape from feelings, perceptions, and intentions as they really are.
15. ßHe knows the satisfaction, danger and escape from consciousness as it really is.
16. ßFriend, to this is called knowledge; and he knows these things.û
21. 3. 3. 9.
(134) Koññhita II Ý Venerable Mahàkoññhita II
1. At one time venerable Mahàkoññhita and venerable Sàriputta lived in the deer park in Isipatana in Benares.
2. Then venerable Mahàkoññhita got up from his seclusion in the evening approached venerable Sàriputta, exchanged friendly greeting and sat on side.
3. Sitting, venerable Mahàkoññhita said to venerable Sàriputta: ßFriend Sàriputta, it is said ignorance, what is ignorance and of what is someone ignorant?û
4. ßHere, friend, the not learned ordinary man does not know the arising, fading, satisfaction, danger, and the escape from matter as it really is.
5-7. ßHe does not know the arising, fading, satisfaction, danger, and the escape from feelings, perceptions, and intentions as they really are.
8. He does not know the arising, fading, satisfaction, danger, and the escape from consciousness as it really is.
9. ßFriend, to this is called ignorance and he is ignorant of these things.û
10. When this was said venerable Sàriputta said: ßFriend Koññhita, it is said `Knowledge.' What is knowledge and of what does someone know?û
11. ßHere, friend, the learned noble disciple knows the arising, fading, satisfaction, danger, and the escape from matter as it really is.
12-14. ßHe knows the arising, fading, satisfaction danger, and the escape from feelings, perceptions, and intentions as they really are.
15. ßHe knows the arising, fading, satisfaction, danger and escape from consciousness as it really is.
16. ßFriend, to this is called knowledge; and he knows these things.û
21. 3. 3. 10.
(135) Koññhita III Ý Venerable Mahàkoññhita III
1. At one time venerable Mahàkoññhita and venerable Sàriputta lived in the deer park in Isipatana in Benares.
2. Then venerable Mahàkoññhita got up from his seclusion in the evening approached venerable Sàriputta, exchanged friendly greetings and sat on a side.
3. Sitting, venerable Mahàkoññhita said to venerable Sàriputta: ßFriend Sàriputta, it is said ignorance, what is ignorance and of what is someone ignorant?û
4. ßHere, friend, the not learned ordinary man does not know matter, its arising, its cessation, and the path leading to its cessation, as it really is.
5-7. ßHe does not know feelings, perceptions, and intentions, the arising, cessation, and the path leading to the cessation of feelings, perceptions, and intentions as they really are.
8. ßHe does not know consciousness, its arising, cessation, and the path leading to the cessation of consciousness as it really is.
9. ßFriend, to this is called ignorance and he is ignorant of these things.û
10. When this was said venerable Sariputta said: ßFriend, Kotthita, it is said `Knowledge.' What is knowledge and of what does someone know?û
11. ßHere, friend, the learned noble disciple knows the arising, fading, satisfaction, danger, and the escape from matter as it really is.
12-14. ßHe knows the arising, fading, satisfaction, danger, and the escape from feelings, perceptions, and intentions as they really are.
15. ßHe knows the arising, fading, satisfaction, danger and escape from consciousness as it really is.
16. ßFriend, to this is called knowledge and he knows, these things.û
Samyutta Nikaya
Division III Ý Khandhaka
Book 21 Ý Khandha Samyutta
Section 3 Ý The Upper Fifty
Chapter 3 Ý Avijja (Tatiyo) Vagga
Namo tassa bhagavato arahato samma sambuddhassa
21. 3. 3. 1.
(126) Samudayadhamma I Ý The Arising Nature I
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anathapindika in Jeta's grove in Savatthi.
2. Then a certain monk approached the Blessed One, worshipped and sat on a side.
3. Sitting said to the Blessed One: ßVenerable sir, it is said, `Ignorance.' What is ignorance and of what is someone ignorant?û
4. ßMonk, the not learned ordinary man does not know as it really is the arising nature of matter as the arising nature of matter, the fading nature of matter as the fading nature of matter, and the arising and fading nature of matter as the arising and fading nature of matter.
5. ßHe does not know as it really is the arising nature of feelings as the arising nature of feelings, the fading nature of feelings as the fading nature of feelings, and the arising and fading nature of feelings as the arising and fading nature of feelings.
6. ßHe does not know as it really is the arising nature of perceptions as the arising nature of perceptions, the fading nature of perceptions as the fading nature of perceptions, and the arising and fading nature of perceptions as the arising and fading nature of perceptions.
7. ßHe does not know as it really is the arising nature of intentions as the arising nature of intentions, the fading nature of intentions as the fading nature of intentions, and the arising and fading nature of intentions as the arising and fading nature of intentions.
8. ßHe does not know as it really is the arising nature of consciousness as the arising nature of consciousness, the fading nature of consciousness as the fading nature of consciousness, and the arising and fading nature of consciousness as the arising and fading nature of consciousness.
9. ßMonk, this is called ignorance and he is ignorant of these things.û
10. When this was said that monk said to the Blessed One: ßVenerable sir, it is said knowledge, what is knowledge and of what does someone know?û
11. ßHere monk, the learned noble disciple knows as it really is the arising nature of matter as the arising nature of matter, the fading nature of matter as the fading nature of matter, and the arising and fading nature of matter as the arising and fading nature of matter.
12. ßHe knows as it really is the arising nature of feelings as the arising nature of feelings, the fading nature of feelings as the fading nature of feelings, and the arising and fading nature of feelings as the arising and fading nature of feelings.
13. ßHe knows as it really is the arising nature of perceptions as the arising nature of perceptions, the fading nature of perceptions as the fading nature of perceptions, and the arising and fading nature of perceptions as the arising and fading nature of perceptions
14. ßHe knows as it really is the arising nature of intentions as the arising nature of intentions, the fading nature of intentions as the fading nature of intentions, and the arising and fading nature of intentions as the arising and fading nature of intentions.
15 He knows as it really is the arising nature of consciousness as the arising nature of consciousness, the fading nature of consciousness as the fading nature of consciousness, and the arising and fading nature of consciousness as the arising and fading nature of consciousness.
16. ßMonk, this is called knowledge, and he knows these things.û
21. 3. 3. 2.
(127) Samudayaü II Ý The Arising Nature II
1. At one time venerable Mahàkoññhita and venerable Sàriputta lived in the deer park in Isipatana in Benares.
2. Then venerable Mahàkoññhita got up from his seclusion in the evening approached venerable Sàriputta, exchanged friendly greeting and sat on a side.
3. Sitting, venerable Mahàkoññhita said to venerable Sàriputta: ßFriend Sàriputta, it is said ignorance, what is ignorance and of what is someone ignorant?û
4. ßHere, friend, the not learned ordinary man does not know as it really is the arising nature of matter as the arising nature of matter, the fading nature of matter as the fading nature of matter, and the arising and fading nature of matter as the arising and fading nature of matter.
5. ßHe does not know as it really is the arising nature of feelings as the arising nature of feelings, the fading nature of feelings as the fading nature of feelings, and the arising and fading nature of feelings as the arising and fading nature of feelings.
6. ßHe does not know as it really is the arising nature of perceptions as the arising nature of perceptions, the fading nature of perceptions as the fading nature of perceptions, and the arising and fading nature of perceptions as the arising and fading nature of perceptions.
7. ßHe does not know as it really is the arising nature of intentions as the arising nature of intentions., the fading nature of intentions as the fading nature of intentions, and the arising and fading nature of intentions as the arising and fading nature of intentions.
8. ßHe does not know as it really is the arising nature of consciousness as the arising nature of consciousness, the fading nature of consciousness as the fading nature of consciousness, and the arising and fading nature of consciousness as the arising and fading nature of consciousness.
9. ßFriend, to this is called ignorance; and he is ignorant of these things.û
21. 3. 3. 3.
(128) Samudayadhamma III Ý The Arising Nature III
1. At one time venerable Mahàkoññhita and venerable Sàriputta lived in the deer park in Isipatana in Benares.
2. Then venerable Mahàkoññhita got up from his seclusion in the evening approached venerable Sàriputta, exchanged friendly greeting and sat on a side.
3. Sitting, venerable Mahàkoññhita said to venerable Sàriputta: ßFriend Sàriputta, it is said knowledge, what is knowledge and of what does someone know?û
4. ßHere, friend, the learned noble disciple knows as it really is the arising nature of matter as the arising nature of matter, the fading nature of matter as the fading nature of matter, and the arising and fading nature of matter as the arising and fading nature of matter.
5. ßHe knows as it really is the arising nature of feelings as the arising nature of feelings, the fading nature of feelings as the fading nature of feelings, and the arising and fading nature of feelings as the arising and fading nature of feelings.
6. ßHe knows as it really is the arising nature of perceptions as the arising nature of perceptions, the fading nature of perceptions as the fading nature of perceptions, and the arising and fading nature of perceptions as the arising and fading nature of perceptions
7. ßHe knows as it really is the arising nature of intentions as the arising nature of intentions, the fading nature of intentions as the fading nature of intentions, and the arising and fading nature of intentions as the arising and fading nature of intentions.
8. ßHe knows as it really is the arising nature of consciousness as the arising nature of consciousness, the fading nature of consciousness as the fading nature of consciousness, and the arising and fading nature of consciousness as the arising and fading nature of consciousness.
9. ßFriend, to this is called knowledge; and he knows these things.û
21. 3. 3. 4.
(129) Assàda I Ý Satisfaction I
1. At one time venerable Mahàkoññhita and venerable Sàriputta lived in the deer park in Isipatana in Benares.
2. Then venerable Mahàkoññhita got up from his seclusion in the evening approached venerable Sàriputta, exchanged friendly greeting and sat on side.
3. Sitting, venerable Mahàkoññhita said to venerable Sàriputta: ßFriend Sàriputta, it is said ignorance, what is ignorance and of what is someone ignorant?û
4. ßHere, friend, the not learned ordinary man does not know the satisfaction, the danger, and the escape from matter as it really is.
5-7. ßHe does not know the satisfaction, danger, and the escape from feelings, perceptions, and intentions as they really are.
8. ßHe does not know the satisfaction, danger, and the escape from consciousness as it really is.
9. ßFriend, to this is called ignorance, and he is ignorant of these things.û
21. 3. 3. 5.
(130) Assàda II Ý Satissfaction II
1. At one time venerable Mahàkoññhita and venerable Sàriputta lived in the deer park in Isipatana in Benares.
2. Then venerable Mahàkoññhita got up from his seclusion in the evening approached venerable Sàriputta, exchanged friendly greeting and sat on side.
3. Sitting, venerable Mahàkoññhita said to venerable Sàriputta: ßFriend Sàriputta, it is said knowledge, what is knowledge and what does someone know?û
4. ßHere, friend, the learned noble disciple knows the satisfaction, the danger, and the escape from matter as it really is.
5-7. He knows the satisfaction, the danger, and the escape from feelings, perceptions, and intentions as they really are.
8. ßHe knows the satisfaction, the danger, and the escape from consciousness as it really is.
9. ßFriend, to this is called knowledge, and he knows these things.û
21. 3. 3. 6.
(131) Samudayo I Ý Arising I
1. At one time venerable Mahàkoññhita and venerable Sàriputta lived in the deer park in Isipatana in Benares.
2. Then venerable Mahàkoññhita got up from his seclusion in the evening approached venerable Sàriputta, exchanged friendly greeting and sat on side.
3. Sitting, venerable Mahàkoññhita said to venerable Sàriputta: ßFriend Sàriputta, it is said, `Ignorance.' What is ignorance and of what is someone ignorant?û
4. ßHere, friend, the not learned ordinary man does not know the arising, fading, satisfaction, danger, and the escape from matter as it really is.
5-7. ßHe does not know the arising, fading, satisfaction, danger, and the escape from feelings, perceptions, and intentions as they really are.
8. ßHe does not know the arising, fading, satisfaction, danger, and the escape from consciousness as it really is.
9. ßFriend, to this is called ignorance, and he is ignorant of these things.û
21. 3. 3. 7.
(132) Samudaya II Ý Arising II
1. At one time venerable Mahàkoññhita and venerable Sàriputta lived in the deer park in Isipatana in Benares.
2. Then venerable Mahàkoññhita got up from his seclusion in the evening approached venerable Sàriputta, exchanged friendly greeting and sat on side.
3. Sitting, venerable Mahàkoññhita said to venerable Sàriputta: ßFriend Sàriputta, it is said, `Knowledge.' What is knowledge and what does someone know?û
4. ßHere, friend, the learned noble disciple knows the arising, fading, satisfaction, danger, and the escape from matter as it really is.
5-7. ßHe knows the arising, fading, satisfaction, danger, and the escape from feelings, perceptions, and intentions as they really are.
8. ßHe knows the arising, fading, satisfaction, danger, and the escape from consciousness as it really is.
9. ßFriend, to this is called knowledge; and he knows these things.û
21. 3. 3. 8.
(133) Koññhita I Ý Venerable Mahàkoññhita I
1. At one time venerable Mahàkoññhita and venerable Sàriputta lived in the deer park in Isipatana in Benares.
2. Then venerable Mahàkoññhita got up from his seclusion in the evening approached venerable Sàriputta, exchanged friendly greeting and sat on side.
3. Sitting, venerable Mahàkoññhita said to venerable Sàriputta: ßFriend Sàriputta, it is said `Ignorance.' What is ignorance and of what is someone ignorant?û
4. ßHere, friend, the not learned ordinary man does not know the satisfaction, danger, and the escape from matter as it really is.
5-7. ßHe does not know the satisfaction, danger, and the escape from feelings, perceptions, and intentions as they really are.
8. ßHe does not know the satisfaction, danger, and the escape from consciousness as it really is.
9. ßFriend, to this is called ignorance and he is ignorant of these things.û
10. When this was said venerable Sàriputta said: ßFriend Koññhita, it is said `Knowledge' What is knowledge and of what, does someone know?û
11. ßHere, friend, the learned noble disciple knows the satisfaction, danger, and the escape from matter as it really is.
12-14. ßHe knows the satisfaction, danger, and the escape from feelings, perceptions, and intentions as they really are.
15. ßHe knows the satisfaction, danger and escape from consciousness as it really is.
16. ßFriend, to this is called knowledge; and he knows these things.û
21. 3. 3. 9.
(134) Koññhita II Ý Venerable Mahàkoññhita II
1. At one time venerable Mahàkoññhita and venerable Sàriputta lived in the deer park in Isipatana in Benares.
2. Then venerable Mahàkoññhita got up from his seclusion in the evening approached venerable Sàriputta, exchanged friendly greeting and sat on side.
3. Sitting, venerable Mahàkoññhita said to venerable Sàriputta: ßFriend Sàriputta, it is said ignorance, what is ignorance and of what is someone ignorant?û
4. ßHere, friend, the not learned ordinary man does not know the arising, fading, satisfaction, danger, and the escape from matter as it really is.
5-7. ßHe does not know the arising, fading, satisfaction, danger, and the escape from feelings, perceptions, and intentions as they really are.
8. He does not know the arising, fading, satisfaction, danger, and the escape from consciousness as it really is.
9. ßFriend, to this is called ignorance and he is ignorant of these things.û
10. When this was said venerable Sàriputta said: ßFriend Koññhita, it is said `Knowledge.' What is knowledge and of what does someone know?û
11. ßHere, friend, the learned noble disciple knows the arising, fading, satisfaction, danger, and the escape from matter as it really is.
12-14. ßHe knows the arising, fading, satisfaction danger, and the escape from feelings, perceptions, and intentions as they really are.
15. ßHe knows the arising, fading, satisfaction, danger and escape from consciousness as it really is.
16. ßFriend, to this is called knowledge; and he knows these things.û
21. 3. 3. 10.
(135) Koññhita III Ý Venerable Mahàkoññhita III
1. At one time venerable Mahàkoññhita and venerable Sàriputta lived in the deer park in Isipatana in Benares.
2. Then venerable Mahàkoññhita got up from his seclusion in the evening approached venerable Sàriputta, exchanged friendly greetings and sat on a side.
3. Sitting, venerable Mahàkoññhita said to venerable Sàriputta: ßFriend Sàriputta, it is said ignorance, what is ignorance and of what is someone ignorant?û
4. ßHere, friend, the not learned ordinary man does not know matter, its arising, its cessation, and the path leading to its cessation, as it really is.
5-7. ßHe does not know feelings, perceptions, and intentions, the arising, cessation, and the path leading to the cessation of feelings, perceptions, and intentions as they really are.
8. ßHe does not know consciousness, its arising, cessation, and the path leading to the cessation of consciousness as it really is.
9. ßFriend, to this is called ignorance and he is ignorant of these things.û
10. When this was said venerable Sariputta said: ßFriend, Kotthita, it is said `Knowledge.' What is knowledge and of what does someone know?û
11. ßHere, friend, the learned noble disciple knows the arising, fading, satisfaction, danger, and the escape from matter as it really is.
12-14. ßHe knows the arising, fading, satisfaction, danger, and the escape from feelings, perceptions, and intentions as they really are.
15. ßHe knows the arising, fading, satisfaction, danger and escape from consciousness as it really is.
16. ßFriend, to this is called knowledge and he knows, these things.û
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