Sutta Pitaka
Samyutta Nikaya
Volume IV Ý Salayatanavaggo
Samyutta 34 Ý Salayatana Samyutta
Chapter 13 Ý Gahapati Vaggo
34. 13. 1.
(124) Vesali Ý The Householder of Vesali
1. At one time the Blessed One lived in a gabled hall in the Great Forest.
2. Then the householder Ugga of Vesali approached the Blessed One, worshipped and sat on a side.
3. Sitting on a side the householder Ugga of Vesali said to the Blessed One: ßVenerable sir, what is the reason for a certain person to attain extinction here and now and another person not attain extinction here and now?û
4Ý9 ßHouseholder, the monk sees agreeable, welcome forms cognizable by eye-consciousness. They arouse sensual desires and promote attachments. The monk delights, welcomes and stays attached to them. Settling there, consciousness holds it. Householder, with holdings the monk does not extinguish. Householder, the monk hears agreeable welcome sounds, cognizes agreeable welcome scents, tastes agreeable welcome savories and cognizes agreeable welcome touches. Householder, the monk cognizes agreeable, welcome ideas cognizable by mind-consciousness. They arouse sensual desires and promote attachments. The monk delights, welcomes and stays attached to them. Settling in those ideas, consciousness holds it. Householder, with holdings the monk does not extinguish.
10. ßHouseholder, this is the reason for a certain person not to extinguish here and now.
11Ý16. ßHouseholder, the monk sees agreeable, welcome forms cognizable by eye-consciousness. They arouse sensual desires and promote attachments. The monk does not delight, welcome and stay attached to them. Consciousness does not settle and hold them. Householder, without holdings the monk extinguishes. Repeat for sounds, scents, savories, touches and ideas
17. ßHouseholder, this is the reason for a certain person to extinguish here and now.û
34. 13. 2.
(125) Vajji Ý The Householder of Vajji
1. At one time the Blessed One lived with the Vajji's in the village, Hatthi.
2. Then the householder Ugga of the village Hatthi approached the Blessed One, worshipped and sat on a side.
3. Sitting on a side the householder Ugga of the village Hatthi said to the Blessed One: ßVenerable sir, what is the reason for a certain person not to attain extinction here and now and another person to attain extinction here and now?û
4. ßHouseholder, the monk sees agreeable, welcome forms cognizable by eye-consciousness. They arouse sensual desires and promote attachments. The monk delights, welcomes and stays attached to them. Settling in those forms, consciousness holds them. Householder, with holdings the monk does not extinguish.
5Ý8. ßHouseholder, the monk hears agreeable welcome sounds, cognizes agreeable welcome scents, tastes agreeable welcome savories and cognizes agreeable welcome touches.
9. ßHouseholder, the monk cognizes agreeable, welcome ideas cognizable by mind-consciousness. They arouse sensual desires and promote attachments. The monk delights, welcomes and stays attached to them. Settling in those ideas consciousness holds them. Householder, with holdings the monk does not extinguish.
10. ßHouseholder, this is the reason for a certain person not to extinguish here and now.
11Ý16. ßHouseholder, the monk sees agreeable, welcome forms cognizable by eye-consciousness. They arouse sensual desires and promote attachments. The monk does not delight, welcome and stay attached to them. Consciousness does not settle and hold them. Householder, without holdings the monk extinguishes.
17. ßHouseholder, this is the reason for a certain person to extinguish here and now.û
34. 13. 3.
(126) Nàlandà Ý The Householder Upàli
1. At one time the Blessed One lived in the mango orchard of Pàvàrika.
2. Then the householder Upàli approached the Blessed One, worshipped and sat on a side.
3. Sitting on a side the householder Upàli said to the Blessed One: ßVenerable sir, what is the reason for a certain person not to attain extinction here and now and another person to attain extinction here and now?û
4Ý16. Repeat as above Sutta.
17. ßHouseholder, this is the reason for a certain person to extinguish here and now.û
34. 13. 4.
(127) Bhàradvàja Ý Venerable Piõóola Bhàradvàja
1. At one time venerable Piõóola Bhàradvàja lived in Kosambi in the monastery offered by Ghosita.
2. Then king Udena approached venerable Piõóola Bhàradvàja, exchanged friendly greetings and sat on side.
3. King Udena sitting on a side said to venerable Piõóola Bhàradvàja: ßBhàradvàja, why do these young monks with black hair, in the prime of youth, not enjoying sensual pleasures devote their life to lead a complete and pure holy life until the end of their lives?û
4. ßGreat King, the Blessed One who knows and sees is worthy and rightfully enlightened has said: `Monks, think of them who are like your mothers as your mother, of them who are like your sisters as your sister, of them who are like your daughters as your daughter. This is the reason for the young monks with black hair, in the prime of youth, not to enjoy sensual pleasures, to devote their life to lead a complete and pure holy life until the end of their lives.û
5. ßBhàradvàja, the mind is greedy and even towards a woman of your mother's age, or even towards a woman of your sister's age, greedy thoughts would arise. Is there another reason for these young monks with black hair, in the prime of youth, to not enjoy sensual pleasures, to devote their lives to lead a complete and pure holy life until the end of their lives?û
6. ßGreat King, the Blessed One who knows and sees is worthy and rightfully enlightened has said: `Come! Monks, reflect this same body up from the feet, down from the top of the head, enclosed with the skin on all sides as filled with impurities. There are in this body, hairs of the head and of the body, nails, teeth, skin, flesh, veins, bones, bone-marrow, kidneys, heart, liver, pleura, spleen, lungs, entrails, lower intestines, stomach, excreta, bile, mucus, pus, blood, sweat, oil of the skin, tears, eye-wax, spit, snot, oil of the joints and urine' Great king, this is also a reason for the young monks with black hair, in the prime of youth, not to enjoy sensual pleasures, to devote their lives to lead a complete and pure holy life until the end of their lives.û
7. ßBhàradvàja, it is easy for monks developed, in the body, virtues, mind and in wisdom to lead a complete and pure holy life until the end of their lives. Yet on a certain day, what is reflected as impure would not reflect as impure to him. Is there another reason for these young monks with black hair, in the prime of youth, to not enjoy sensual pleasures, to devote their lives to lead a complete and pure holy life until the end of their lives?û
8. ßGreat King, the Blessed One who knows and sees is worthy and rightfully enlightened has said: `Come! Monks, seeing a form you should not take the sign or its details. If it happened that you lived with the mental faculty of the eye unguarded with evil demerit and displeasing covetousness streaming from your mind, fall to the method of guarding your mind and the mental faculty of the eye.û
Repeat for the ear, nose, tongue, and body.
ßMonks, cognizing an idea do not take the sign or its details. If it happened that you lived with the mental faculty of the mind unguarded with evil demerit and displeasing covetousness streaming from your mind, you should fall to the method of guarding your mind and the mental faculty of the mind. Great king, this is also a reason for the young monks with black hair, in the prime of youth, not to enjoy sensual pleasures, to devote their lives to lead a complete and pure holy life until the end of their lives.û
9. ßGood Bhàradvàja, these words of the Blessed One who knows and sees is worthy and rightfully enlightened are wonderful and surprising. This is the reason for the young monks with black hair, in the prime of youth, not to enjoy sensual pleasures, to devote their lives to lead a complete and pure holy life until the end of their lives.û
10. ßGood Bhàradvàja, when I enter the women's quarters bodily, verbally, and mentally unguarded, mindfulness not established and mental faculties unprotected, I enter it with a lot of greed. When I enter the women's quarters bodily, verbally, and mentally guarded, mindfulness established and mental faculties protected, I enter it without a lot of greed.û
11. ßGood Bhàradvàja, I understand it! It is like something overturned is reinstated, something covered is made manifest, as though the path was shown to them who have lost their way. It's as though an oil lamp was lighted for those who have their sight to see forms. Good Bhàradvàja has explained the Teaching in many ways. Now I take refuge in that Blessed One, in the Teaching and the Community of monks. Good Bhàradvàja remember me as a lay disciple who has taken refuge from today until my life lasts.û
34. 13. 5.
(128) Soõo Ý The Householder Soõa
1. At one time the Blessed One lived in the squirrels' sanctuary in the bamboo grove in Rajagaha.
2. Then the householder's son Soõa approached the Blessed One, worshipped and sat on a side.
3. Sitting on a side the householder's son, Soõa said to the Blessed One: ßVenerable sir, what is the reason for a certain person to attain extinction here and now and another person not attain extinction here and now?û
4Ý6. Repeat as above Sutta 124.
17. ßHouseholder, this is the reason for a certain person to extinguish here and now.û
34. 13. 6.
(129) Ghosita Ý The householder Ghosita
1. At one time venerable ânanda was living in Ghosita's monastery in Kosambi.
2. Then the householder Ghosita approached venerable ânanda, worshipped and sat on a side.
3. Sitting the householder Ghosita said to venerable ânanda: ßVenerable sir, ânanda, the Blessed One had said `the diversity of elements' What is the diversity of elements?û
4. ßHouseholder, there are forms for the eye element, agreeable eye-consciousness and pleasant feelings that arise on account of pleasant contacts. There are forms for the eye element, disagreeable eye-consciousness and unpleasant feelings that arise on account of unpleasant contacts. There are forms for the eye element, neither agreeable nor disagreeable eye-consciousness and neither pleasant nor unpleasant feelings that arise on account of neither pleasant nor unpleasant contacts.
5. ßHouseholder, there are sounds for the ear element re
6. ßHouseholder, there are scents for the nose element re
7. ßHouseholder, there are tastes for the tongue-element, agreeable tongue-consciousness and pleasant feelings that arise on account of pleasant contacts. There are tastes for the tongue-element, disagreeable tongue-consciousness and unpleasant feelings that arise on account of unpleasant contacts. There are tastes for the tongue-element, neither agreeable nor disagreeable tongue-consciousness and neither pleasant nor unpleasant feelings that arise on account of neither pleasant nor unpleasant contacts.
8. ßHouseholder, there are touches for the body element re
9. ßHouseholder, there are ideas for the mind element, agreeable mind-consciousness and pleasant feelings that arise on account of pleasant contacts. There are ideas for the mind element, disagreeable mind-consciousness and unpleasant feelings that arise on account of unpleasant contacts. There are ideas for the mind element, neither agreeable nor disagreeable mind-consciousness and neither pleasant nor unpleasant feelings that arise on account of neither pleasant nor unpleasant contacts.
10. ßHouseholder, these are all the diverse elements told by the Blessed One.û
34. 13. 7.
(130) Hàliddako Ý The Householder Hàliddakàni
1. At one time venerable Mahàkaccàna was living on the Pavatta rock in a house where large hawks abound.
2. Then the householder Hàliddakàni approached venerable Mahàkaccàna worshipped and sat on a side.
3. Sitting on a side the householder Hàliddakàni said: ßVenerable sir, the Blessed One had said on account of diverse elements arise diverse contacts, on account of diverse contacts arise diverse feelings. Venerable sir, how do diverse contacts arise on account of diverse elements and how do diverse feelings arise on account of diverse contacts?û
4. ßHere householder, the monk seeing a form knows it is pleasant, knows eye consciousness is pleasant and he knows on account of a pleasant contact is a pleasant feeling. The monk seeing a form knows it is unpleasant, knows the eye consciousness is unpleasant and he knows on account of an unpleasant contact is an unpleasant feeling. The monk seeing a form knows it is neither unpleasant nor pleasant, knows eye consciousness is neither unpleasant nor pleasant and he knows on account of a neither unpleasant nor pleasant contact is a neither unpleasant nor pleasant feeling.
5Ý9. ßAgain, householder, the monk hearing a sound, cognizing a scent, tasting a savory, cognizing a touch, cognizing an idea the monk knows it is pleasant, knows mind consciousness is pleasant and he knows on account of a pleasant contact is a pleasant feeling. The monk cognizing an idea knows it is unpleasant, knows mind consciousness is unpleasant and he knows on account of an unpleasant contact is an unpleasant feeling. The monk cognizing an idea knows it is neither unpleasant nor pleasant, knows mind consciousness is neither unpleasant nor pleasant and he knows on account of a neither unpleasant nor pleasant contact is a neither unpleasant nor pleasant feeling.
10. ßHouseholder, in this manner, diverse contacts arise on account of diverse elements and diverse feelings arise on account of diverse contacts.û
34. 13. 8.
(131) Nakulapita Ý The Householder Nakula Father
1. At one time the Blessed One lived in the deer park, in the Bhesakala forest among the Sunsumara rocks.
2. Then the householder, Nakula father approached the Blessed One, worshipped and sat on a side.
3. Sitting on a side the householder, Nakula father said to the Blessed One: ßVenerable sir, what is the reason for a certain person not to attain extinction here and now and another person to attain extinction here and now?û
4. ßHouseholder, the monk sees agreeable, welcome forms cognizable by eye-consciousness. They arouse sensual desires and promote attachments. The monk delights, welcomes and stays attached to them. Settling in those forms, consciousness holds them. Householder, with holdings the monk does not extinguish.
5Ý8. ßHouseholder, the monk hears agreeable welcome sounds, cognizes agreeable welcome scents, tastes agreeable welcome savories and cognizes agreeable welcome touches.
9. ßHouseholder, the monk cognizes agreeable, welcome ideas cognizable by mind-consciousness. They arouse sensual desires and promote attachments. The monk delights, welcomes and stays attached to them. Settling in those ideas consciousness holds them. Householder, with holdings the monk does not extinguish.
10. ßHouseholder, this is the reason for a certain person not to extinguish here and now.
1Ý6. ßHouseholder, the monk sees agreeable, welcome forms cognizable by eye-consciousness. They arouse sensual desires and promote attachments. The monk does not delight, welcome and stay attached to them. Consciousness does not settle and hold them. Householder, without holdings the monk extinguishes.
17. ßHouseholder, this is the reason for a certain person to extinguish here and now.û
34. 13. 9.
(132) Lohicco Ý The Brahmin Lohicca
1. At one time venerable Mahàkaccàna lived in a hut of leaves in a place called the Capricorn's mouth.
2. At that time, some pupils, youngsters of the Brahmin Lohicca had gone to collect firewood and they approached venerable Mahàkaccàna's leaves hut, not entering it they walked around it, passing comments loudly and exchanging jokes among themselves. `These shaven headed menials, recluses born from the feet of Brahma, these carriers of loads are honored, revered, and esteemed!'
3. Then venerable Mahàkaccàna appeared from the leaves hut and said to those youngsters: ßYoung men do not make a noise! I will teach you.û
When this was said the young men kept silence.
4. Then venerable Mahàkaccàna said these stanzas to them:
ßIn the past too there were virtuous brahmins,
Who lived guarding their mental doors of contact,
They abode anger overcome! 1.
Attached to the Teaching,
They raised their minds, to a higher degree.
I abide, above the intoxicated by birth
They live a life of lawlessness. 2
Overcome by anger some punish,
The infirm and also the firm
Those with unprotected doors are foolish,
Birth as human beings, they gained in a dream. 3
Some do not destroy seedlings and plants,
Bathe early, learn the Brahmin scriptures,
Wear a rough skin and a dirty head dress,
Repeating the scriptures is their austerity. 4
They are deceitful, crafty and punishing.
Gain purity by washing with water.
This is how they grade themselves.
They do nothing to develop the mind. 5
The path of purity is concentrating,
Purifying the mind undisturbed.
Without hurting any beings,
Attain that purity. 6
5. Then those young men angry and displeased approached the Brahmin Lohiccha and said: ßGood one, know this, the recluse Mahàkaccàna in a way depreciates the Brahmin scriptures and abuses them.û
The Brahmin Lohiccha hearing this was angry and displeased.
6. Then it occurred to the Brahmin Lohiccha, it is not suitable for one like me, to scold and depreciate the recluse Mahàkaccàna on the words of these young men. I myself should approach him and ask about it.
8. Sitting on a side the Brahmin Lohicca said to venerable Mahàkaccàna: ßGood Kaccana did some of my pupils, come here when they came to fetch fire wood in the forest?
7. Then the Brahmin Lohiccha approached venerable Mahàkaccàna with the young men, exchanged friendly greetings and sat on a side.
And was there some kind of conversation between good Kaccana and the young men?û
ßI had some conversation with those young men.û
ßWhat was the conversation with the young men and good Kaccana?û
ßBrahmin, this is the conversation I had with the young men. I said:
ßIn the past too, there were virtuous Brahmins,
Who lived guarding their mental doors of contact,
They lived their anger overcome. 1.
They were attached to the Teaching,
And raised their minds, to a higher degree.
I abide, above the intoxicated by birth,
Who live a life of lawlessness. 2
Overcome by anger some punish,
The infirm and also the firm
Those with unprotected doors are foolish,
Birth as human beings, they gained in a dream. 3
Some do not destroy seedlings or plants,
Bathe early, learn the Brahmin scriptures,
Wear a rough skin and a dirty head dress,
And repeating the scriptures is their austerity. 4
They are deceitful, crafty and punishing.
Gain purity by washing with water.
This is how they grade themselves.
They do nothing to develop the mind. 5
The path of purity is concentrating,
Purify the mind undisturbed.
Without hurting any beings,
Attain that purity.û 6
9. ßGood Kaccana said `unprotected doors,' how are the doors of mental contact unprotected?û
10. ßHere Brahmin, someone seeing a form, indulges in a pleasant form and repulses an unpleasant form and abides with a limited mind, mindfulness not established. There too he does not know the release of mind and the release through wisdom, as it really is, how arisen evil demerit ceases without anything remaining
11Ý14. Hearing a sound re scenting a smell, re tasting a savory re cognizing a touch re
15. ßSomeone cognizing an idea indulges in a pleasant idea and repulses an unpleasant idea and abides with a limited mind, mindfulness not established. There too he does not know the release of mind and the release through wisdom, as it really is, how arisen evil demerit ceases without anything remaining.
16. ßBrahmin, these are the unprotected doors.û
17. ßWonderful and surprising good Kaccana, you explain the unprotected doors of mental contact as though with unprotected doors of mental contact. Good Kaccana, you said the `protected door,' what is the protected door?û
18. ßHere Brahmin, someone seeing a form does not indulge in a pleasant form nor repulses an unpleasant form and abides with an unlimited mind, with established mindfulness. There too he knows the release of mind and the release through wisdom, as it really is, how arisen evil demerit ceases without anything remaining.
19Ý22. ßHearing a sound re scenting a smell re tasting a savory re cognizing a touch re
23. ßSomeone cognizing an idea does not indulge in a pleasant idea nor repulse an unpleasant idea and abides with an unlimited mind, with established mindfulness. There too he knows the release of mind and the release through wisdom, as it really is how arisen evil demerit ceases without anything remaining.
24. ßBrahmin, these are the protected doors of mental contact.û
25. ßWonderful and surprising good Kaccana, you explain the protected doors of mental contact as though you are with protected doors of mental contact. Good! Kaccana, it's like something overturned is put upright! Some covered thing is made manifest. It is as though the path is shown to someone who has lost his way. It is like lighting an oil lamp for the darkness, so that those who have their sight could see forms. Good Kaccana has explained the Teaching in many ways. Now I take refuge in the Blessed One, in the Teaching and the Community of monks! May good Kaccana think of me as a lay disciple who has taken refuge from today until I live. When good Kaccana approaches the families of lay disciples of the village, mouth of the Capricorn, may you take the opportunity to approach the family of Lohiccha, so that the young boys and girls would get a chance to worship, attend to, prepare a seat or offer some water and that will be for their happiness for a long time!û
34. 13. 10.
(133) Verahaccàni Ý The Brahmin Woman Verahaccàni
1. At one time venerable Udàyã lived in Kamanda, in the mango orchard of the Brahmin Todeyya.
2. Then the young servant of the Verahaccàni family approached venerable Udàyã, exchanged friendly greetings with venerable Udàyã and sat on a side.
3. And venerable Udàyã advised, incited, aroused and made the heart light of the servant of the Verahaccàni family.
4. Advised by venerable Udàyã that young servant approached the Brahmin woman of the Verahaccàni family and said: ßGood lady, know this, the recluse Udàyã preaches the Teaching that is full of essence, even in the words and is good at the beginning, in the middle, and at the end, and it declares the pure and complete holy life.û
5. ßThen, young man, invite venerable Udàyã for tomorrow's meal in my words!û
The young man agreed and approached venerable Udàyã and said: ßGood sir, Udàyã, accept tomorrow's meal from our teacher's wife, the Brahmin woman of the Verahaccàni family.û
Venerable Udàyã accepted the offer in silence.
6. Then venerable Udàyã dressing and taking bowl and robes in the morning approached the Brahmin woman of the Verahaccàni family and sat on the prepared seat.
7. The Brahmin woman of the verahaccani family with her own hands offered nourishments and hard eatables and satisfied venerable Udàyã.
8. When the Brahmin woman knew, venerable Udàyã had finished his meal, put away the bowl, she put on her shoes covered her head, sat on a stately seat and said: ßRecluse teach me!û
Venerable Udàyã said: ßSister there will be a suitable time.û Got up from his seat and went away.
9. For the second time the young servant of the Verahaccàni family approached venerable Udàyã, exchanged friendly greetings and sat on a side and venerable Udàyã advised, incited, aroused and made the heart light of the servant of the Verahaccàni family.
10. For the second time advised by venerable Udàyã the young servant approached the Brahmin woman of the Verahaccàni family and said: ßGood lady, know this, the recluse Udàyã preaches the Teaching that is full of essence, even in the words and is good at the beginning, in the middle and at the end and it declares the pure and complete holy lifeû.
11. ßYoung man, in this manner you talk in praise of the recluse Udàyã and when I said recluse teach me, he saying, `sister there will be a time for that' got up from his seat and went away to his dwellingû
12. ßGood lady, you put on your shoes, covered your head and sitting on a stately chair said `recluse teach me!' Those good ones revere the Teaching, it's out of reverence for the Teaching.û
13. ßThen, young man, invite venerable Udàyã for tomorrow's meal in my words!û
The young man agreed and approached venerable Udàyã and said: ßGood sir, Udàyã, accept tomorrow's meal from our teacher's wife, the Brahmin woman of the Verahaccàni family.û
Venerable Udàyã accepted the offer in silence.
14. Then venerable Udàyã dressing and taking bowl and robes in the morning approached the Brahmin woman of the Verahaccàni family and sat on the prepared seat.
15. The Brahmin woman of the verahaccani family with her own hands offered nourishments and hard eatables and satisfied venerable Udàyã.
16. When she knew that venerable Udàyã had finished his meal, put away the bowl the Brahmin woman pulled out her shoes, disclosed her head and taking a low seat said: ßVenerable sir, when what is present do the noble ones point out pleasant and unpleasant feelings and when what is not present do the noble ones not point out pleasant and unpleasant feelings?û
17. ßSister, when the eye is present the noble ones point out pleasant and unpleasant feelings. When the eye is not present the noble ones do not point out pleasant and unpleasant feelings. When the ear is present re the nose is present, re tongue is present, re the body is present, the mind is present the noble ones point out pleasant and unpleasant feelings and re when the mind is not present the noble ones do not point out pleasant and unpleasant feelings.û
18. When this was said the Brahmin woman of the Verahaccàni family said to venerable Udayi: ßVenerable sir, now I understand, it's like something overturned is put upright! Some covered thing is made manifest. It is as though the path is shown to someone who has lost his way. It is like lighting an oil lamp for the darkness, so that those who have their sight could see forms. Venerable Udayi has explained the Teaching in many ways. Now I take refuge in the Blessed One, in the Teaching and the Community of monks! May venerable Udayi think of me as a lay disciple who has taken refuge from today until I live.û
Showing posts with label Gahapati Vagga. Show all posts
Showing posts with label Gahapati Vagga. Show all posts
Saturday, April 16, 2011
Tuesday, April 12, 2011
Samyutta Nikaya - Abhisamaya Samyutta - Gahapati Vagga
Sutta Pitaka
Samyutta Nikaya
Division II Ý Nidana
Book 12 Ý Abhisamaya Samyutta
Chapter 5 Ý Gahapati Vagga
Namo tassa bhagavato arahato samma sambuddhassa
12. 5. 1.
(41) Pancaverabhaya I Ý The Five Fears I
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anathapindika in Jeta's grove in Savatthi.
I
2. The householder Anàthapiõóika approached the Blessed One, worshipped and sat on a side.
The Blessed One said thus to the householder Anàthapiõóika:
3. ßHouseholder, when the five dreadful fears are appeased and if you are endowed with the four factors of one who has entered the stream of the Teaching and if you wisely see and penetrate the right path, if you desire, could declare, `I have destroyed births in hells, in animal wombs, in the sphere of ghosts and birth in loss, evil states and in decrease. I have entered the stream of the Teaching, would not fall from there and am sure of enlightenment.'
4. ßWhat are the five dreadful fears that are appeased?
5. ßHouseholder, a destroyer of living things is in fear of having destroyed living things in this life and he dreads and fears the next and experiences mental unpleasantness and displeasure. Someone abstaining from destroying living things is appeased from this dread and fear.
6. ßHouseholder, one who has taken the not given is in fear of having taken the not given and he dreads and fears and experiences mental unpleasantness and displeasure in this life and the next. Someone abstaining from taking the not given is appeased from this dread and fear.
7. ßHouseholder, one misbehaving sexually is in fear of having misbehaved sexually and experiences mental unpleasantness and displeasure in this life and the next. Someone abstaining from misbehaving sexually is appeased from this dread and fear.
8. ßHouseholder, someone telling lies is in fear of having told lies and he dreads and fears and experiences mental unpleasantness and displeasure in this life and the next. Someone abstaining from telling lies is appeased from this dread and fear.
9. ßHouseholder, someone taking intoxicating drinks is in fear of having taken intoxicating drinks and he dreads and fears experiencing mental unpleasantness and displeasure in this life and the next. Someone abstaining from taking intoxicating drinks is appeased from this dread and fear.
II
10. ßWith what four factors is an enterer into the stream of the Teaching endowed?
11. ßHere householder, the noble disciple has unwavering faith in the Blessed One: That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of the worlds, is incomparable tamer of those to be tamed, Teacher of gods and men, enlightened and blessed.
12. ßHere householder, the noble disciple has unwavering faith in the Teaching. The Blessed One's Teaching is well proclaimed, the results are here and now, time does not matter. Invites inspection, leads inwards and should be personally realized by the wise.
13. ßHere householder, the noble disciple has unwavering faith in the Community of monks. The disciple monks of the Blessed One have entered the right path, the straightforward path, the wise path and the path of mutual understanding. They are the four pairs of the noble eight beings who are reverential, worthy of hospitality, worthy of gifts and worthy of reverential salutation with clasped hands, the noble field of merit for the world.
14. ßIs endowed with virtues desired by the noble ones. Virtues that are consistent not affected pure and praised by the wise as leading to concentration,.
15. ßHow is the right path seen and penetrated by him wisely?
16. ßHere, householder the noble disciple wisely considers this same dependent arising. When this is present, this comes to be. When this arises this arises. When this is not present, this does not come to be. With the cessation of this, this cease.
17. ßSuch as on account of ignorance arise determinations. On account of determinations arise consciousness. Thus arises the complete mass of unpleasantness. With the cessation of ignorance without anything remaining, determinations cease. With the cessation of determinations, consciousness cease. Thus cease the complete mass of unpleasantness.
ßThis to him is seeing and penetrating the right path wisely.
18. ßHouseholder, when the noble disciple has appeased these five dreadful fears and is endowed with the four factors of one who has entered the stream of the Teaching and has wisely seen and penetrated the right path, if he desires could declare, `I have destroyed births in hells, in animal wombs, in the sphere of ghosts and birth in loss, evil states and in decrease. I have entered the stream of the Teaching, would not fall from there and am sure of enlightenment.'û
12. 5. 2.
(42) Pa¤caverabhaya II Ý The Five Fears II
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. Many monkss approached the Blessed One, worshipped and sat on a side.
The Blessed One said thus to those monks:
3. ßMonks, when the noble disciple has appeased five dreadful fears and is endowed with the four factors of one who has entered the stream of the Teaching and has wisely seen and penetrated the right path, if he desires, could declare ßI have destroyed births in hells, in animal wombs, in the sphere of ghosts and birth in loss, evil states and in decrease. I have entered the stream of the Teaching, would not fall from there and am sure of enlightenment.'
4. ßWhat are the five dreadful fears that are appeased?
ßA destroyer of living things is in fear of having destroyed living things, he dreads and fears and experiences, mental unpleasantness and displeasure in this life and the next. Someone abstaining from destroying living things is appeased from this dread and fear.
ßA taker of what is not given is in fear of having taken the not given and he fears and dreads and experiences mental unpleasantness and displeasure, in this life and the next.
ßSomeone abstaining from taking the not given is appeased from this dread and fear.
ßOne misbehaving sexually is in fear of having misbehaved sexually and experiences mental unpleasantness and displeasure, in this life and the next. Someone abstaining from misbehaving sexually is appeased from this dread and fear.
ßSomeone telling lies is in fear of having told lies he dreads and fears and experiences mental unpleasantness and displeasure, in this life and the next. Someone abstaining from telling lies is appeased from this dread and fear.
ßSomeone taking intoxicating drinks is in fear of having taken intoxicating drinks, he dreads and fears and experiences mental unpleasantness and displeasure in this life and the next. Someone abstaining from taking intoxicating drinks is appeased from this dread and fear.
ßHe is appeased from these five dreads and fears.
5. ßWith what four factors is an enterer into the stream of the Teaching endowed?
ßHere monk s, the noble disciple has unwavering faith in the Blessed One: That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of the worlds, is the incomparable tamer of those to be tamed, Teacher of gods and men, enlightened and blessed. Here monks, the noble disciple has unwavering faith in the Teaching. The Blessed One's Teaching is well proclaimed, the results are here and now, time does not matter. Invites inspection, leads inwards and should be personally realized by the wise.
ßHere monks, the noble disciple has unwavering faith in the Community of monks. The disciple monks of the Blessed One have entered the right path, the straightforward path, the wise path and the path of mutual understanding. They are the four pairs of the noble eight beings who are reverential, worthy of hospitality, worthy of gifts and worthy of reverential salutation with clasped hands, the noble field of merit for the world.
ßHe is endowed with virtues desired by the noble ones. Virtues that are consistent not affected pure and praised by the wise as leading to concentration.
6. ßHow is the right path seen and penetrated by him wisely?
ßHere, monks, the noble disciple wisely considers this same dependent arising. When this is present, this comes to be. When this arises, this arises. When this is not present, this does not come to be. With the cessation of this, this ceases.
ßSuch as on account of ignorance arises determinations. On account of determinations arise consciousness. Thus arises the complete mass of unpleasantness. With the cessation of ignorance without anything remaining, determinations cease. With the cessation of determinations, consciousness cease. Thus cease the complete mass of unpleasantness.
ßThis to him is seeing and penetrating the right path wisely.
8. ßMonks, when the noble disciple has appeased these five dreadful fears and is endowed with the four factors of one who has entered the stream of the Teaching and has wisely seen and penetrated the right path, if he desires could declare I have destroyed births in hells, in animal wombs, in the sphere of ghosts and birth in loss, evil states and in decrease. I have entered the stream of the Teaching, would not fall from there and am sure of enlightenment.
12. 5. 3.
(43) Dukkha Ý Unpleasantness
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi and said:
2. ßMonks, I will teach the arising and fading of unpleasantness, listen and attend carefully.
I
3. Monks, what is the arising of unpleasantness.
4. ßMonks, on account of eye and forms arises eye-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. To this is called the arising of unpleasantness.
5. ßOn account of ear and sounds, ... re ...
6. ßOn account of nose and scents, ... re ...
7. ßOn account of the tongue and tastes, ... re ...
8. ßOn account of the body and touches, ... re ...
9. ßOn account of the mind and ideas arise mind-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. To this is called the arising of unpleasantness.û
II
10. ßMonks, what is the fading of unpleasantness?
11. ßMonks, on account of eye and forms arises eye-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. With the cessation of that craving without a remainder holding ceases. With the cessation of holding being ceases. With the cessation of being birth ceases. With the cessation of birth, decay, death, grief, lament, unpleasantness displeasure and distress cease. Thus ceases the complete mass of unpleasantness.
ßMonks, this is the cessation of unpleasantness.
12. ßOn account of ear and sounds, ... re ...
13. ßOn account of nose and scents, ... re ...
14. ßOn account of the tongue and tastes, ... re ...
15. ßOn account of the body and touches, ... re ...
16. ßOn account of the mind and ideas arise mind-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. To this is called the arising of unpleasantness. With the cessation of that craving without a remainder holding ceases. With the cessation of holding being ceases. With the cessation of being birth ceases. With the cessation of birth, decay, death, grief, lament, unpleasantness displeasure and distress cease. Thus cease the complete mass of unpleasantness.
17. ßMonks, this is the fading of unpleasantness.û
12. 5. 4.
(44) Loko Ý The World
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, I will teach the arising and fading of the world listen and attend carefully.
I
3. ßMonks, what is the arising of the world?
4. ßMonks, on account of eye and forms arises eye-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. To this is called the arising of the world.
5. ßOn account of ear and sounds, ... re ...
6. ßOn account of nose and scents, ... re ...
7. ßOn account of the tongue and tastes, ... re ...
8. ßOn account of the body and touches, ... re ...
9. ßOn account of the mind and ideas, arises mind-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. To this is called the arising of unpleasantness.û
II
10. Monks, what is the fading of the world?
11. ßMonks, on account of eye and forms arises eye-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. With the cessation of that craving without a remainder holding cease. With the cessation of holding being cease. With the cessation of being birth cease. With the cessation of birth, decay, death, grief, lament, unpleasantness displeasure and distress cease. Thus ceases the complete mass of unpleasantness.
ßMonks, this is the cessation of the world.
12. ßOn account of ear and sounds, ... re ...
13. ßOn account of nose and scents, ... re ...
14. ßOn account of the tongue and tastes, ... re ...
15. ßOn account of the body and touches, ... re ...
16. ßOn account of the mind and ideas, arise mind-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. To this is called the cessation of the world. With the cessation of that craving without a remainder holding ceases. With the cessation of holding being ceases. With the cessation of being birth ceases. With the cessation of birth, decay, death, grief, lament, unpleasantness displeasure and distress cease. Thus ceases the complete mass of unpleasantness.
17. ßMonks, this is the fading of the world.
12. 5. 5.
(45) ¥àtika Ý Relations
1. At one time the Blessed One was living in a house of bricks of the relations.
I
2. The Blessed One said this exposition to himself sitting secluded.
3. ßOn account of eye and forms arise eye-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. On account of craving is holding. Thus is the arising of the complete mass of unpleasantness.
4. ßOn account of ear and sounds, ... re ...
5. ßOn account of nose and scents, ... re ...
6. ßOn account of the tongue and tastes, ... re ...
7. ßOn account of the body and touches, ... re ...
8. ßOn account of the mind and ideas arise mind-consciousness. The coincidental arising of the three is contact. On account of contacts are feelings. On account of feelings is craving. On account of craving is holding. Thus is the arising of the complete mass of unpleasantness.
9. ßMonks, on account of eye and forms arise eye-consciousness. The coincidental arising of the three is contact. On account of contacts are feelings. On account of feelings is craving. With the cessation of that craving without a remainder holding ceases. With the cessation of holding being ceases. With the cessation of being birth cease. With the cessation of birth, decay, death, grief, lament, unpleasantness displeasure and distress cease. Thus cease the complete mass of unpleasantness.
ßThis is the cessation of the complete mass of unpleasantness.
10. ßOn account of ear and sounds, ... re ...
11. ßOn account of nose and scents, ... re ...
12. ßOn account of the tongue and tastes, ... re ...
13. ßOn account of the body and touches, ... re ...
14. ßOn account of the mind and ideas, arise mind-consciousness. The coincidental arising of the three is contact. On account of contacts, arise feelings. On account of feelings arises craving. To this is called the cessation of the world. With the cessation of that craving without a remainder holding ceases. With the cessation of holding being ceases. Thus ceases the complete mass of unpleasantness.û
II
15. At that time a certain monk was within the hearing distance of the Blessed One.
16. The Blessed One saw him standing within the distance of hearing.
17. ßAnd the Blessed One asked him: ßMonk, did you hear this exposition?û
ßYes, venerable sir.û
18. ßMonk, learn this exposition, it is full of meaning and belongs to the fundamentals of the holy life.û
12. 5. 6.
(46) A¤¤ataraü Ý A Certain Brahmin
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. Then a certain brahmin approached the Blessed One exchanged friendly greetings and sat on a side. Seated, the brahmin said to the Blessed One:
3. ßGood Gotama, does the one who do experience its results. ?û
ßBrahmin, the one who does experiences its results is one extreme.û
4. ßGood Gotama, does one do, and another experience its results?û
ßBrahmin, one does and another experiences its results, is the second extreme. Brahmin, the Thus Gone One not reaching to either of these extremes teaches in the middle.
5. ßOn account of ignorance are determinations, on account of determinations consciousness. Thus arises the complete mass of unpleasantness.
ßWith the cessation of ignorance without a remainder, determinations cease. With the cessation of determinations ... re ... ceases the complete mass of unpleasantness.
6. ßThen that brahmin said to the Blessed One: ßGood Gotama, now I understand ... re ... Remember me as a lay disciple, who has taken refuge from today, until I live.û
12. 5. 7.
(47) Jàõussoni Ý The Brahmin Jàõussoni.
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. Then the brahmin Jàõussoni approached the Blessed One exchanged friendly greetings and sat on a side. Seated the brahmin said to the Blessed One:
3. ßGood Gotama, is everything prevailing?û
ßBrahmin, everything is prevailing is one extreme.û
4. ßGood Gotama, isn't everything prevailing?û
ßBrahmin, everything is not prevailing, is the second extreme. The Thus Gone One not reaching to either of these extremes teaches in the middle.
5. ßOn account of ignorance are determinations, on account of determinations consciousness. Thus arises the complete mass of unpleasantness.
ßWith the cessation of ignorance without a remainder, determinations cease. With the cessation of determinations ... re ... cease the complete mass of unpleasantness.
6. Then the brahmin Jàõussoni said to the Blessed One: ßGood Gotama, now I understand ... re ... Remember me as a lay disciple, who has taken refuge from today, until I live.û
12. 5. 8.
(48) Lokàyatika Ý The Brahmin Lokàyatika
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. Then the brahmin Lokàyatika approached the Blessed One exchanged friendly greetings and sat on a side. Seated the brahmin said to the Blessed One:
3. ßGood Gotama, is everything prevailing?û
ßBrahmin, `everything is prevailing' is the chief of views for stretching forth the worldû
4. ßGood Gotama, is everything not prevailing?û
ßBrahmin, `everything does not prevail', is the second view for stretching forth of the world.
5. ßGood Gotama is there only a single self?û ßBrahmin, `there is one single self' is the third view for stretching forth of the world.û
6. ßGood Gotama, are there various selves?û
ßBrahmin, `there are various selves' is the fourth view for stretching of the world. The Thus Gone One not reaching to either of these extremes teaches in the middle.
5. On account of ignorance are determinations, on account of determinations consciousness. Thus arises the complete mass of unpleasantness.
With the cessation of ignorance without a remainder, determinations cease. With the cessation of determinations ... re ... cease the complete mass of unpleasantness.
6. Then the brahmin Lokàyatika said to the Blessed One: ßGood Gotama, now I understand ... re ... Remember me as a lay disciple, who has taken refuge from today, until I live.û
12. 5. 9.
(49) Ariyasàvaka I Ý The Noble Disciple I
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, to the learned noble disciple this does not occur: When this is present, what is present? When this arises, what rises? When what is present are determinations present, when what is present is consciousness present, when what is present is name and matter present, when what is present is the six spheres present, when what is present are there contacts, when what is present are there feelings, when what is present is craving present, when what is present is there holding, when what is present is being present, when what is present is therebirth, when what is present is there decay and death?
3. ßThus monks, to the noble disciple, this knowledge is his own not another's. When this is present, this is. With the arising of this, this rises. When there is ignorance, there are determinations. With determinations there is consciousness. When there is consciousness, there is name and matter ... re ... When there is birth, there is decay and death. Then he knows, this is the arising of the world.
4. ßMonks, to the learned noble disciple this does not occur: When this is not present, what is not present? When this does not arise, what does not rise? When what is not present are determinations not present, when what is not present is consciousness not present, when what is not present, isn't there name and matter, when what is not present isn't the six spheres, when what is not present are there no contacts, when what is not present are there no feelings, when what is not present, is there no craving, when what is not present is there no holding, when what is not present is there no being, when what is not present is there no birth, when what is not present is there no decay and death?
5. ßThus monks, to the noble disciple, this knowledge is his own not another's. When this is not present, this does not come to be With this not arising this does not rise. When there is no ignorance, there are no determinations. Without determinations there is no consciousness. When there is no consciousness, there is no name and matter ... re ... When there is no birth, there is no decay and death. Then he knows, this is the ceasing of the world
6. ßMonks, when the noble disciple knows the arising and the fading of the world, as it really is, it is said the noble disciple has attained to righteousness of view ... re ... and it is said he stands close to the door of Deathlessness.û
12. 5. 10.
(50) Ariyasàvaka II Ý The Noble Disciple II
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, to the learned noble disciple this does not occur: When this is present, what is present? When this arises, what rises? When what is present are determinations present, when what is present is consciousness present, when what is present is name and matter present, when what is present are the six spheres present, when what is present are contacts present, when what is present are feelings present, when what is present is craving present, when what is present is holding present, when what is present is being present, when what is present is birth present, when what is present is decay and death present?
3. ßThus monks, to the noble disciple, this knowledge is his own not another's. When this is present, this is. With the arising of this, this rises. When there is ignorance, there are determinations. With determinations there is consciousness. When there is consciousness, there is name and matter, ... re ... When there is birth, there is decay and death. Then he knows, this is the arising of the world
4. Monks, to the learned noble disciple this does not occur: When this is not present, what is not present? When this does not arise, what does not rise? When what is not present are determinations not present, when what is not present is consciousness not present, when what is not present, isn't there name and matter, when what is not present are the six spheres not present, when what is not present are there no contacts, when what is not present are there no feelings, when what is not present, is there no craving, when what is not present is there no holding, when what is not present is there no being, when what is not present is there no birth, when what is not present is there no decay and death?
5. ßThus monks, to the noble disciple, this knowledge is his own not another's. When this is not present, this does not come to be. Without this arising this does not rise. When there is no ignorance, there are no determinations. Without determinations there is no consciousness. When there is no consciousness, there is no name and matter, ... re ... When there is no birth, there is no decay and death. Then he knows, this is the ceasing of the world.
6. ßMonks, when the noble disciple knows the arising and the fading of the world, as it really is, it is said the noble disciple has attained to righteousness of view. By that he comes to this good teaching. By that he is endowed with the knowledge and science of a trainer. By that he enters the stream of the Teaching. By that he has penetrating knowledge of the noble ones and it is said he stands close to the door of Deathlessness.û
Samyutta Nikaya
Division II Ý Nidana
Book 12 Ý Abhisamaya Samyutta
Chapter 5 Ý Gahapati Vagga
Namo tassa bhagavato arahato samma sambuddhassa
12. 5. 1.
(41) Pancaverabhaya I Ý The Five Fears I
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anathapindika in Jeta's grove in Savatthi.
I
2. The householder Anàthapiõóika approached the Blessed One, worshipped and sat on a side.
The Blessed One said thus to the householder Anàthapiõóika:
3. ßHouseholder, when the five dreadful fears are appeased and if you are endowed with the four factors of one who has entered the stream of the Teaching and if you wisely see and penetrate the right path, if you desire, could declare, `I have destroyed births in hells, in animal wombs, in the sphere of ghosts and birth in loss, evil states and in decrease. I have entered the stream of the Teaching, would not fall from there and am sure of enlightenment.'
4. ßWhat are the five dreadful fears that are appeased?
5. ßHouseholder, a destroyer of living things is in fear of having destroyed living things in this life and he dreads and fears the next and experiences mental unpleasantness and displeasure. Someone abstaining from destroying living things is appeased from this dread and fear.
6. ßHouseholder, one who has taken the not given is in fear of having taken the not given and he dreads and fears and experiences mental unpleasantness and displeasure in this life and the next. Someone abstaining from taking the not given is appeased from this dread and fear.
7. ßHouseholder, one misbehaving sexually is in fear of having misbehaved sexually and experiences mental unpleasantness and displeasure in this life and the next. Someone abstaining from misbehaving sexually is appeased from this dread and fear.
8. ßHouseholder, someone telling lies is in fear of having told lies and he dreads and fears and experiences mental unpleasantness and displeasure in this life and the next. Someone abstaining from telling lies is appeased from this dread and fear.
9. ßHouseholder, someone taking intoxicating drinks is in fear of having taken intoxicating drinks and he dreads and fears experiencing mental unpleasantness and displeasure in this life and the next. Someone abstaining from taking intoxicating drinks is appeased from this dread and fear.
II
10. ßWith what four factors is an enterer into the stream of the Teaching endowed?
11. ßHere householder, the noble disciple has unwavering faith in the Blessed One: That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of the worlds, is incomparable tamer of those to be tamed, Teacher of gods and men, enlightened and blessed.
12. ßHere householder, the noble disciple has unwavering faith in the Teaching. The Blessed One's Teaching is well proclaimed, the results are here and now, time does not matter. Invites inspection, leads inwards and should be personally realized by the wise.
13. ßHere householder, the noble disciple has unwavering faith in the Community of monks. The disciple monks of the Blessed One have entered the right path, the straightforward path, the wise path and the path of mutual understanding. They are the four pairs of the noble eight beings who are reverential, worthy of hospitality, worthy of gifts and worthy of reverential salutation with clasped hands, the noble field of merit for the world.
14. ßIs endowed with virtues desired by the noble ones. Virtues that are consistent not affected pure and praised by the wise as leading to concentration,.
15. ßHow is the right path seen and penetrated by him wisely?
16. ßHere, householder the noble disciple wisely considers this same dependent arising. When this is present, this comes to be. When this arises this arises. When this is not present, this does not come to be. With the cessation of this, this cease.
17. ßSuch as on account of ignorance arise determinations. On account of determinations arise consciousness. Thus arises the complete mass of unpleasantness. With the cessation of ignorance without anything remaining, determinations cease. With the cessation of determinations, consciousness cease. Thus cease the complete mass of unpleasantness.
ßThis to him is seeing and penetrating the right path wisely.
18. ßHouseholder, when the noble disciple has appeased these five dreadful fears and is endowed with the four factors of one who has entered the stream of the Teaching and has wisely seen and penetrated the right path, if he desires could declare, `I have destroyed births in hells, in animal wombs, in the sphere of ghosts and birth in loss, evil states and in decrease. I have entered the stream of the Teaching, would not fall from there and am sure of enlightenment.'û
12. 5. 2.
(42) Pa¤caverabhaya II Ý The Five Fears II
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. Many monkss approached the Blessed One, worshipped and sat on a side.
The Blessed One said thus to those monks:
3. ßMonks, when the noble disciple has appeased five dreadful fears and is endowed with the four factors of one who has entered the stream of the Teaching and has wisely seen and penetrated the right path, if he desires, could declare ßI have destroyed births in hells, in animal wombs, in the sphere of ghosts and birth in loss, evil states and in decrease. I have entered the stream of the Teaching, would not fall from there and am sure of enlightenment.'
4. ßWhat are the five dreadful fears that are appeased?
ßA destroyer of living things is in fear of having destroyed living things, he dreads and fears and experiences, mental unpleasantness and displeasure in this life and the next. Someone abstaining from destroying living things is appeased from this dread and fear.
ßA taker of what is not given is in fear of having taken the not given and he fears and dreads and experiences mental unpleasantness and displeasure, in this life and the next.
ßSomeone abstaining from taking the not given is appeased from this dread and fear.
ßOne misbehaving sexually is in fear of having misbehaved sexually and experiences mental unpleasantness and displeasure, in this life and the next. Someone abstaining from misbehaving sexually is appeased from this dread and fear.
ßSomeone telling lies is in fear of having told lies he dreads and fears and experiences mental unpleasantness and displeasure, in this life and the next. Someone abstaining from telling lies is appeased from this dread and fear.
ßSomeone taking intoxicating drinks is in fear of having taken intoxicating drinks, he dreads and fears and experiences mental unpleasantness and displeasure in this life and the next. Someone abstaining from taking intoxicating drinks is appeased from this dread and fear.
ßHe is appeased from these five dreads and fears.
5. ßWith what four factors is an enterer into the stream of the Teaching endowed?
ßHere monk s, the noble disciple has unwavering faith in the Blessed One: That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of the worlds, is the incomparable tamer of those to be tamed, Teacher of gods and men, enlightened and blessed. Here monks, the noble disciple has unwavering faith in the Teaching. The Blessed One's Teaching is well proclaimed, the results are here and now, time does not matter. Invites inspection, leads inwards and should be personally realized by the wise.
ßHere monks, the noble disciple has unwavering faith in the Community of monks. The disciple monks of the Blessed One have entered the right path, the straightforward path, the wise path and the path of mutual understanding. They are the four pairs of the noble eight beings who are reverential, worthy of hospitality, worthy of gifts and worthy of reverential salutation with clasped hands, the noble field of merit for the world.
ßHe is endowed with virtues desired by the noble ones. Virtues that are consistent not affected pure and praised by the wise as leading to concentration.
6. ßHow is the right path seen and penetrated by him wisely?
ßHere, monks, the noble disciple wisely considers this same dependent arising. When this is present, this comes to be. When this arises, this arises. When this is not present, this does not come to be. With the cessation of this, this ceases.
ßSuch as on account of ignorance arises determinations. On account of determinations arise consciousness. Thus arises the complete mass of unpleasantness. With the cessation of ignorance without anything remaining, determinations cease. With the cessation of determinations, consciousness cease. Thus cease the complete mass of unpleasantness.
ßThis to him is seeing and penetrating the right path wisely.
8. ßMonks, when the noble disciple has appeased these five dreadful fears and is endowed with the four factors of one who has entered the stream of the Teaching and has wisely seen and penetrated the right path, if he desires could declare I have destroyed births in hells, in animal wombs, in the sphere of ghosts and birth in loss, evil states and in decrease. I have entered the stream of the Teaching, would not fall from there and am sure of enlightenment.
12. 5. 3.
(43) Dukkha Ý Unpleasantness
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi and said:
2. ßMonks, I will teach the arising and fading of unpleasantness, listen and attend carefully.
I
3. Monks, what is the arising of unpleasantness.
4. ßMonks, on account of eye and forms arises eye-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. To this is called the arising of unpleasantness.
5. ßOn account of ear and sounds, ... re ...
6. ßOn account of nose and scents, ... re ...
7. ßOn account of the tongue and tastes, ... re ...
8. ßOn account of the body and touches, ... re ...
9. ßOn account of the mind and ideas arise mind-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. To this is called the arising of unpleasantness.û
II
10. ßMonks, what is the fading of unpleasantness?
11. ßMonks, on account of eye and forms arises eye-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. With the cessation of that craving without a remainder holding ceases. With the cessation of holding being ceases. With the cessation of being birth ceases. With the cessation of birth, decay, death, grief, lament, unpleasantness displeasure and distress cease. Thus ceases the complete mass of unpleasantness.
ßMonks, this is the cessation of unpleasantness.
12. ßOn account of ear and sounds, ... re ...
13. ßOn account of nose and scents, ... re ...
14. ßOn account of the tongue and tastes, ... re ...
15. ßOn account of the body and touches, ... re ...
16. ßOn account of the mind and ideas arise mind-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. To this is called the arising of unpleasantness. With the cessation of that craving without a remainder holding ceases. With the cessation of holding being ceases. With the cessation of being birth ceases. With the cessation of birth, decay, death, grief, lament, unpleasantness displeasure and distress cease. Thus cease the complete mass of unpleasantness.
17. ßMonks, this is the fading of unpleasantness.û
12. 5. 4.
(44) Loko Ý The World
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, I will teach the arising and fading of the world listen and attend carefully.
I
3. ßMonks, what is the arising of the world?
4. ßMonks, on account of eye and forms arises eye-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. To this is called the arising of the world.
5. ßOn account of ear and sounds, ... re ...
6. ßOn account of nose and scents, ... re ...
7. ßOn account of the tongue and tastes, ... re ...
8. ßOn account of the body and touches, ... re ...
9. ßOn account of the mind and ideas, arises mind-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. To this is called the arising of unpleasantness.û
II
10. Monks, what is the fading of the world?
11. ßMonks, on account of eye and forms arises eye-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. With the cessation of that craving without a remainder holding cease. With the cessation of holding being cease. With the cessation of being birth cease. With the cessation of birth, decay, death, grief, lament, unpleasantness displeasure and distress cease. Thus ceases the complete mass of unpleasantness.
ßMonks, this is the cessation of the world.
12. ßOn account of ear and sounds, ... re ...
13. ßOn account of nose and scents, ... re ...
14. ßOn account of the tongue and tastes, ... re ...
15. ßOn account of the body and touches, ... re ...
16. ßOn account of the mind and ideas, arise mind-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. To this is called the cessation of the world. With the cessation of that craving without a remainder holding ceases. With the cessation of holding being ceases. With the cessation of being birth ceases. With the cessation of birth, decay, death, grief, lament, unpleasantness displeasure and distress cease. Thus ceases the complete mass of unpleasantness.
17. ßMonks, this is the fading of the world.
12. 5. 5.
(45) ¥àtika Ý Relations
1. At one time the Blessed One was living in a house of bricks of the relations.
I
2. The Blessed One said this exposition to himself sitting secluded.
3. ßOn account of eye and forms arise eye-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. On account of craving is holding. Thus is the arising of the complete mass of unpleasantness.
4. ßOn account of ear and sounds, ... re ...
5. ßOn account of nose and scents, ... re ...
6. ßOn account of the tongue and tastes, ... re ...
7. ßOn account of the body and touches, ... re ...
8. ßOn account of the mind and ideas arise mind-consciousness. The coincidental arising of the three is contact. On account of contacts are feelings. On account of feelings is craving. On account of craving is holding. Thus is the arising of the complete mass of unpleasantness.
9. ßMonks, on account of eye and forms arise eye-consciousness. The coincidental arising of the three is contact. On account of contacts are feelings. On account of feelings is craving. With the cessation of that craving without a remainder holding ceases. With the cessation of holding being ceases. With the cessation of being birth cease. With the cessation of birth, decay, death, grief, lament, unpleasantness displeasure and distress cease. Thus cease the complete mass of unpleasantness.
ßThis is the cessation of the complete mass of unpleasantness.
10. ßOn account of ear and sounds, ... re ...
11. ßOn account of nose and scents, ... re ...
12. ßOn account of the tongue and tastes, ... re ...
13. ßOn account of the body and touches, ... re ...
14. ßOn account of the mind and ideas, arise mind-consciousness. The coincidental arising of the three is contact. On account of contacts, arise feelings. On account of feelings arises craving. To this is called the cessation of the world. With the cessation of that craving without a remainder holding ceases. With the cessation of holding being ceases. Thus ceases the complete mass of unpleasantness.û
II
15. At that time a certain monk was within the hearing distance of the Blessed One.
16. The Blessed One saw him standing within the distance of hearing.
17. ßAnd the Blessed One asked him: ßMonk, did you hear this exposition?û
ßYes, venerable sir.û
18. ßMonk, learn this exposition, it is full of meaning and belongs to the fundamentals of the holy life.û
12. 5. 6.
(46) A¤¤ataraü Ý A Certain Brahmin
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. Then a certain brahmin approached the Blessed One exchanged friendly greetings and sat on a side. Seated, the brahmin said to the Blessed One:
3. ßGood Gotama, does the one who do experience its results. ?û
ßBrahmin, the one who does experiences its results is one extreme.û
4. ßGood Gotama, does one do, and another experience its results?û
ßBrahmin, one does and another experiences its results, is the second extreme. Brahmin, the Thus Gone One not reaching to either of these extremes teaches in the middle.
5. ßOn account of ignorance are determinations, on account of determinations consciousness. Thus arises the complete mass of unpleasantness.
ßWith the cessation of ignorance without a remainder, determinations cease. With the cessation of determinations ... re ... ceases the complete mass of unpleasantness.
6. ßThen that brahmin said to the Blessed One: ßGood Gotama, now I understand ... re ... Remember me as a lay disciple, who has taken refuge from today, until I live.û
12. 5. 7.
(47) Jàõussoni Ý The Brahmin Jàõussoni.
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. Then the brahmin Jàõussoni approached the Blessed One exchanged friendly greetings and sat on a side. Seated the brahmin said to the Blessed One:
3. ßGood Gotama, is everything prevailing?û
ßBrahmin, everything is prevailing is one extreme.û
4. ßGood Gotama, isn't everything prevailing?û
ßBrahmin, everything is not prevailing, is the second extreme. The Thus Gone One not reaching to either of these extremes teaches in the middle.
5. ßOn account of ignorance are determinations, on account of determinations consciousness. Thus arises the complete mass of unpleasantness.
ßWith the cessation of ignorance without a remainder, determinations cease. With the cessation of determinations ... re ... cease the complete mass of unpleasantness.
6. Then the brahmin Jàõussoni said to the Blessed One: ßGood Gotama, now I understand ... re ... Remember me as a lay disciple, who has taken refuge from today, until I live.û
12. 5. 8.
(48) Lokàyatika Ý The Brahmin Lokàyatika
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. Then the brahmin Lokàyatika approached the Blessed One exchanged friendly greetings and sat on a side. Seated the brahmin said to the Blessed One:
3. ßGood Gotama, is everything prevailing?û
ßBrahmin, `everything is prevailing' is the chief of views for stretching forth the worldû
4. ßGood Gotama, is everything not prevailing?û
ßBrahmin, `everything does not prevail', is the second view for stretching forth of the world.
5. ßGood Gotama is there only a single self?û ßBrahmin, `there is one single self' is the third view for stretching forth of the world.û
6. ßGood Gotama, are there various selves?û
ßBrahmin, `there are various selves' is the fourth view for stretching of the world. The Thus Gone One not reaching to either of these extremes teaches in the middle.
5. On account of ignorance are determinations, on account of determinations consciousness. Thus arises the complete mass of unpleasantness.
With the cessation of ignorance without a remainder, determinations cease. With the cessation of determinations ... re ... cease the complete mass of unpleasantness.
6. Then the brahmin Lokàyatika said to the Blessed One: ßGood Gotama, now I understand ... re ... Remember me as a lay disciple, who has taken refuge from today, until I live.û
12. 5. 9.
(49) Ariyasàvaka I Ý The Noble Disciple I
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, to the learned noble disciple this does not occur: When this is present, what is present? When this arises, what rises? When what is present are determinations present, when what is present is consciousness present, when what is present is name and matter present, when what is present is the six spheres present, when what is present are there contacts, when what is present are there feelings, when what is present is craving present, when what is present is there holding, when what is present is being present, when what is present is therebirth, when what is present is there decay and death?
3. ßThus monks, to the noble disciple, this knowledge is his own not another's. When this is present, this is. With the arising of this, this rises. When there is ignorance, there are determinations. With determinations there is consciousness. When there is consciousness, there is name and matter ... re ... When there is birth, there is decay and death. Then he knows, this is the arising of the world.
4. ßMonks, to the learned noble disciple this does not occur: When this is not present, what is not present? When this does not arise, what does not rise? When what is not present are determinations not present, when what is not present is consciousness not present, when what is not present, isn't there name and matter, when what is not present isn't the six spheres, when what is not present are there no contacts, when what is not present are there no feelings, when what is not present, is there no craving, when what is not present is there no holding, when what is not present is there no being, when what is not present is there no birth, when what is not present is there no decay and death?
5. ßThus monks, to the noble disciple, this knowledge is his own not another's. When this is not present, this does not come to be With this not arising this does not rise. When there is no ignorance, there are no determinations. Without determinations there is no consciousness. When there is no consciousness, there is no name and matter ... re ... When there is no birth, there is no decay and death. Then he knows, this is the ceasing of the world
6. ßMonks, when the noble disciple knows the arising and the fading of the world, as it really is, it is said the noble disciple has attained to righteousness of view ... re ... and it is said he stands close to the door of Deathlessness.û
12. 5. 10.
(50) Ariyasàvaka II Ý The Noble Disciple II
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. ßMonks, to the learned noble disciple this does not occur: When this is present, what is present? When this arises, what rises? When what is present are determinations present, when what is present is consciousness present, when what is present is name and matter present, when what is present are the six spheres present, when what is present are contacts present, when what is present are feelings present, when what is present is craving present, when what is present is holding present, when what is present is being present, when what is present is birth present, when what is present is decay and death present?
3. ßThus monks, to the noble disciple, this knowledge is his own not another's. When this is present, this is. With the arising of this, this rises. When there is ignorance, there are determinations. With determinations there is consciousness. When there is consciousness, there is name and matter, ... re ... When there is birth, there is decay and death. Then he knows, this is the arising of the world
4. Monks, to the learned noble disciple this does not occur: When this is not present, what is not present? When this does not arise, what does not rise? When what is not present are determinations not present, when what is not present is consciousness not present, when what is not present, isn't there name and matter, when what is not present are the six spheres not present, when what is not present are there no contacts, when what is not present are there no feelings, when what is not present, is there no craving, when what is not present is there no holding, when what is not present is there no being, when what is not present is there no birth, when what is not present is there no decay and death?
5. ßThus monks, to the noble disciple, this knowledge is his own not another's. When this is not present, this does not come to be. Without this arising this does not rise. When there is no ignorance, there are no determinations. Without determinations there is no consciousness. When there is no consciousness, there is no name and matter, ... re ... When there is no birth, there is no decay and death. Then he knows, this is the ceasing of the world.
6. ßMonks, when the noble disciple knows the arising and the fading of the world, as it really is, it is said the noble disciple has attained to righteousness of view. By that he comes to this good teaching. By that he is endowed with the knowledge and science of a trainer. By that he enters the stream of the Teaching. By that he has penetrating knowledge of the noble ones and it is said he stands close to the door of Deathlessness.û
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