Samyutta Nikaya - Khandha Samyutta - Ditthi Vagga

Sutta Pitaka
Samyutta Nikaya
Division III Ý Khandhaka
Book 21 Ý Khandha Samyutta
Section 3 Ý The Upper Fifty
Chapter 5 Ý Ditthi (Pancamo) Vagga

Namo tassa bhagavato arahato samma sambuddhassa



21. 3. 5. 1.

(149) Ajjhattikam Ý Seizing Pleasant And Unpleasant Feelings

1. I heard thus. At one time the Blessed One lived in the monastery offered by Anathapindika in Jeta's grove in Savatthi.

2. The Blessed One addressed the monks from there:

3. ßMonks, when what is present and grasping what, do pleasant and unpleasant feelings rise to someone?û

4 ßVenerable sir, the Blessed One is the leader for the Teaching, hearing it from the Blessed One the monks will bear it in mind.û

ßThen monks, listen carefully, I will tell you.

5. ßWhen mindful of matter, seizing it, pleasant and unpleasant feelings arise to someone.

6-8. ßWhen mindful of feelings, perceptions, and intentions, seizing them, pleasant and unpleasant feelings arise to someone.

9. ßAware of it and seizing consciousness, pleasant and unpleasant feelings arise to someone.

10. ßMonks, is matter permanent or impermanent?û

ßVenerable sir, it is impermanent.û

ßThat which is impermanent, is it unpleasant or pleasant?û

ßVenerable sir, it is unpleasant.û

ßThat which is impermanent, unpleasant, changing, is it suitable to be reflected, `It is mine, I am that, it is my self'?û

ßThat is not so, venerable sir.û

13. ßAre feelings, perceptions, and intentions permanent or impermanent?û

ßVenerable sir, they are impermanent.û

ßThose which are impermanent are they unpleasant or pleasant?û

ßVenerable sir, they are unpleasant.û

ßThose which are impermanent, unpleasant, changing are they suitable to be reflected, `They are mine, I am there and they are my self'?û'

ßThat is not so, venerable sir.û

14. ßMonks, is consciousness permanent or impermanent?û

ßVenerable sir, it is impermanent.û

ßThat which is impermanent, is it unpleasant or pleasant?û

ßVenerable sir, it is unpleasant.û

ßThat which is impermanent, unpleasant, and changing is it suitable to be reflected, `It is mine, I am that, it is my self'?û

ßThat is not so, venerable sir.û

15. ßMonks, the learned noble disciple, seeing it thus, turns from matter, feelings, perceptions, intentions, and consciousness. Turning, looses interest and is released. Released, he knows, `I am released, birth is destroyed, the holy life is lived to the end, duties are done, and I have nothing more to wish'.û



21. 3. 5. 2.

(150) Etaü mama Ý This is Mine

1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.

2. The Blessed One addressed the monks from there:

3. ßMonks, when what is present, grasping what, and continually supported by what, do pleasant and unpleasant feelings arise to someone?û

4 ßVenerable sir, the Blessed One is the leader for the Teaching, hearing it from the Blessed One the monks will bear it in mind.û

ßThen monks, listen carefully, I will tell you.

5. ßMindful of matter, seizing it and continually supported by it, pleasant and unpleasant feelings arise to someone.

6-8. ßMindful of feelings, perceptions, and intentions, seizing them and continually supported by them, pleasant and unpleasant feelings arise to someone.

9. ßAware of it, seizing consciousness, and continually supported by it, pleasant and unpleasant feelings arise to someone.

10. ßMonks, is matter permanent or impermanent?û

ßVenerable sir, it is impermanent.û

ßThat which is impermanent, is it unpleasant or pleasant?û

ßVenerable sir, it is unpleasant.û

ßThat which is impermanent, unpleasant, and changing, is it suitable to be reflected, `It is mine, I am that, it is my self'?û

ßThat is not so, venerable sir.û

13. ßAre feelings, perceptions, and intentions permanent or impermanent?û

ßVenerable sir, they are impermanent.û

ßThose which are impermanent, are they unpleasant or pleasant?û

ßVenerable sir, they are unpleasant.û

ßThose which are impermanent, unpleasant, changing are they suitable to be reflected, `They are mine, I am there and they are my self'?û

ßThat is not so, venerable sir.û

14. ßMonks, is consciousness permanent or impermanent?û

ßVenerable sir, it is impermanent.û

ßThat which is impermanent, is it unpleasant or pleasant?û

ßVenerable sir, it is unpleasant.û

ßThat which is impermanent, unpleasant and a changing thing, is it suitable to be reflected, `It is mine, I am that, it is my self'?û

ßThat is not so, venerable sir.û

15. ßMonks, the learned noble disciple, seeing this, turns from matter, feelings, perceptions, intentions, and consciousness. Turning, looses interest and is released. Released, he knows, `I am released, birth is destroyed, the holy life is lived to the end, duties are done, and I have nothing more to wish'.û



21. 3. 5. 3.

(151) Eso atta Ý This is Self

1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.

2. The Blessed One addressed the monks from there:

3. ßMonks, when what is present, grasping what, and continually supported by what, does the view, `This is the self, this is the world, after death I will be permanent, stable, and will not change,' arise to someone?û

4 ßVenerable sir, the Blessed One is the leader for the Teaching, hearing it from the Blessed One the monks will bear it in mind.û

ßThen monks, listen carefully, I will tell you.

5. ßMonks, mindful of matter, seizing it and continually supported by it, this view arises to someone: `This is the self, this is the world, I will be permanent, stable, and will not change.'

6-8. ßMindful of feelings, perceptions, and intentions, seizing them and continually supported by them, the view arises to someone: `This is the self, this is the world, I will be permanent, stable, and will not change.'

9. ßAware of it, seizing consciousness, and continually supported by it, the view arises to someone, `This is the self, this is the world, I will be permanent, stable, and will not change.'

10. ßMonks, is matter permanent or impermanent?û

ßVenerable sir, it is impermanent.û

ßThat which is impermanent, is it unpleasant or pleasant?û

ßVenerable sir, it is unpleasant.û

ßThat which is impermanent, unpleasant, changing, is it suitable to be reflected, `It is mine, I am that, it is my self'?û

ßThat is not so, venerable sir.û

13. ßAre feelings, perceptions, and intentions permanent or impermanent?û

ßVenerable sir, they are impermanent.û

ßThose which are impermanent, are they unpleasant or pleasant?û

ßVenerable sir, they are unpleasant.û

ßThose which are impermanent, unpleasant, changing are they suitable to be reflected, `They are mine, I am there and they are my self'?û

ßThat is not so, venerable sir.û

14. ßMonks, is consciousness permanent or impermanent?û

ßVenerable sir, it is impermanent.û

ßThat which is impermanent, is it unpleasant or pleasant?û

ßVenerable sir, it is unpleasant.û

ßThat which is impermanent, unpleasant, changing, is it suitable to be reflected, `It is mine, I am that, it is my self'?û

ßThat is not so, venerable sir.û

15. ßMonks, the learned noble disciple, seeing this, turns from matter, feelings, perceptions, intentions, and consciousness. Turning, looses interest and is released. Released, he knows, `I am released, birth is destroyed, the holy life is lived to the end, duties are done, and I have nothing more to wish'.û



21. 3. 5. 4.

(152) No ca me siyà Ý To Me There Is Nothing

1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.

2. The Blessed One addressed the monks from there:

3. ßMonks, when what is present, grasping what, and continually supported by what, does the view, `I was not, I am not, I will not be, there will be nothing for me' arise to someone?û

4 ßVenerable sir, the Blessed One is the leader for the Teaching, hearing it from the Blessed One the monks will bear it in mind.û

ßThen monks, listen carefully, I will tell you.

5. ßMonks, mindful of matter, seizing it, and continually supported by it, this view arises to someone.I was not, I am not, I will not be, there will be nothing for me.'

6-8. ßMindful of feelings, perceptions, and intentions, seizing them and continually supported by them, the view arises to someone.I was not, I am not, I will not be, there will be nothing for me.'

9. ßAware of it, seizing consciousness, and continually supported by it, the view arises to someone.I was not, I am not, I will not be and there will be nothing for me.'

10. ßMonks, is matter permanent or impermanent?û

ßVenerable sir, it is impermanent.û

ßThat which is impermanent, is it unpleasant or pleasant?û

ßVenerable sir, it is unpleasant.û

ßThat which is impermanent, unpleasant, changing, is it suitable to be reflected, `It is mine, I am that, it is my self'?û

ßThat is not so, venerable sir.û

13. ßAre feelings, perceptions, and intentions permanent or impermanent?û

ßVenerable sir, they are impermanent.û

ßThose which are impermanent are they unpleasant or pleasant?û

ßVenerable sir, they are unpleasant.û

ßThose which are impermanent, unpleasant, changing are they suitable to be reflected, `They are mine, I am there and they are my self'?û

ßThat is not so, venerable sir.û

14. ßMonks, is consciousness permanent or impermanent?û

ßVenerable sir, it is impermanent.û

ßThat which is impermanent, is it unpleasant or pleasant?û

ßVenerable sir, it is unpleasant.û

ßThat which is impermanent, unpleasant changing, is it suitable to be reflected, `It is mine, I am that, it is my self'?û

ßThat is not so, venerable sir.û

15. ßMonks, the learned noble disciple, seeing this, turns from matter, feelings, perceptions, intentions, and consciousness. Turning, looses interest and is released. Released, he knows, `I am released, birth is destroyed, the holy life is lived to the end, duties are done and there is nothing more to wish'.û



21. 3. 5. 5.

(153) Micchàdiññhi Ý Wrong View

1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.

2. The Blessed One addressed the monks from there:

3. ßMonks, when what is present, grasping what, and continually supported by what, does wrong view arise to someone?û

4 ßVenerable sir, the Blessed One is the leader for the Teaching, hearing it from the Blessed One the monks will bear it in mind.û

ßThen monks, listen carefully, I will tell you.

5. ßMonks, mindful of matter seizing it, and continually supported by it, wrong view arises to someone.

6-8. ßMindful of feelings, perceptions, and intentions, seizing them and continually supported by them, wrong view arises to someone.

9. ßAware of it, seizing consciousness, and continually supported by it, wrong view arises to someone.

10. ßMonks, is matter permanent or impermanent?û

ßVenerable sir, it is impermanent.û

ßThat which is impermanent, is it unpleasant or pleasant?û

ßVenerable sir, it is unpleasant.û

ßThat which is impermanent, unpleasant, changing, is it suitable to be reflected, `It is mine, I am that, it is my self'?û

ßThat is not so, venerable sir.û

13. ßAre feelings, perceptions, and intentions permanent or impermanent?û

ßVenerable sir, they are impermanent.û

ßThose which are impermanent, are they unpleasant or pleasant?û

ßVenerable sir, they are unpleasant.û

ßThose which are impermanent, unpleasant, changing, are they suitable to be reflected, `They arre mine, I am there, and they are my self'?û

ßThat is not so, venerable sir.û

14. ßMonks, is consciousness permanent or impermanent?û

ßVenerable sir, it is impermanent.û

ßThat which is impermanent, is it unpleasant or pleasant?û

ßVenerable sir, it is unpleasant.û

ßThat which is impermanent, unpleasant, changing, is it suitable to be reflected, `It is mine, I am that, it is my self'?û

ßThat is not so, venerable sir.û

15. ßMonks, the learned noble disciple, seeing this, turns from matter, feelings, perceptions, intentions, and consciousness. Turning, looses interest and is released. Released, he knows, `I am released, birth is destroyed, the holy life is lived to the end, duties are done and there is nothing more to wish'.û



21. 3. 5. 6.

(154) Sakkàyadiññhi Ý The Self-View

1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.

2. The Blessed One addressed the monks from there:

3. ßMonks, when what is present, grasping what, and continually supported by what, does the self view arise to someone?û

4 ßVenerable sir, the Blessed One is the leader for the Teaching, hearing it from the Blessed One the monks will bear it in mind.û

ßThen monks, listen carefully, I will tell you.

5. ßMonks, mindful of matter seizing it, and continually supported by it, self view arises to someone.

6-8. ßMindful of feelings, perceptions, and intentions seizing them and continually supported by them the self view arises to someone.

9. ßAware of it, seizing consciousness and continually supported by it, self view arises to someone.

10. ßMonks, is matter permanent or impermanent?û

ßVenerable sir, it is impermanent.û

ßThat which is impermanent, is it unpleasant or pleasant?û

ßVenerable sir, it is unpleasant.û

ßThat which is impermanent, unpleasant, changing, is it suitable to be reflected, `It is mine, I am that, it is my self'?û

ßThat is not so, venerable sir.û

13. ßAre feelings, perceptions, and intentions permanent or impermanent?û

ßVenerable sir, they are impermanent.û

ßThose which are impermanent, are they unpleasant or pleasant?û

ßVenerable sir, they are unpleasant.û

ßThose which are impermanent, unpleasant, changing, are they suitable to be reflected as `They are mine, I am there and they are my self'?û

ßThat is not so, venerable sir.û

14. ßMonks, is consciousness permanent or impermanent?û

ßVenerable sir, it is impermanent.û

ßThat which is impermanent, is it unpleasant or pleasant?û

ßVenerable sir, it is unpleasant.û

ßThat which is impermanent, unpleasant, changing, is it suitable to be reflected, it is mine, I am that and it is my self?û

ßThat is not so, venerable sir.û

15. ßMonks, the learned noble disciple, seeing this, turns from matter, feelings, perceptions, intentions, and consciousness. Turning, looses interest and is released. Released, he knows, `I am released, birth is destroyed, the holy life is lived to the end, duties are done, and I have nothing more to wish'.û



21. 3. 5. 7.

(155) Attànudiññhi Ý The View Followed by Self

1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.

2. The Blessed One addressed the monks from there:

3. ßMonks, when what is present, grasping what, and continually supported by what, does the view followed by self arise to someone?û

4 ßVenerable sir, the Blessed One is the leader for the Teaching, hearing it from the Blessed One the monks will bear it in mind.û

ßThen monks, listen carefully, I will tell you.

5. ßMonks, mindful of matter seizing it, and continually supported by it, the view followed by self arises to someone.

6-8. ßMindful of feelings, perceptions, and intentions, seizing them and continually supported by them, the view followed by self arises to someone.

9. ßAware of it, seizing consciousness, and continually supported by it, the view followed by self arises to someone.

10. ßMonks, is matter permanent or impermanent?û

ßVenerable sir, it is impermanent.û

ßThat which is impermanent, is it unpleasant or pleasant?û

ßVenerable sir, it is unpleasant.û

ßThat which is impermanent, unpleasant, changing, is it suitable to be reflected, `It is mine, I am that, it is my self'?û

ßThat is not so, venerable sir.û

13. ßAre feelings, perceptions, and intentions permanent or impermanent?û

ßVenerable sir, they are impermanent.û

ßThose which are impermanent, are they unpleasant or pleasant?û

ßVenerable sir, they are unpleasant.û

ßThose which are impermanent, unpleasant, changing are they suitable to be reflected, `They are mine, I am there and they are my self'?û

ßThat is not so, venerable sir.û

14. ßMonks, is consciousness permanent or impermanent?û

ßVenerable sir, it is impermanent.û

ßThat which is impermanent, is it unpleasant or pleasant?û

ßVenerable sir, it is unpleasant.û

ßThat which is impermanent, unpleasant, changing, is it suitable to be reflected, `It is mine, I am that, it is my self'?û

ßThat is not so, venerable sir.û

15. ßMonks, the learned noble disciple, seeing this, turns from matter, feelings, perceptions, intentions, and consciousness. Turning, looses interest and is released. Released, he knows, `I am released, birth is destroyed, the holy life is lived to the end, duties are done, and I have nothing more to wish'.û



21. 3. 5. 8.

(156) Abhinivesa I Ý Settlement 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. The Blessed One addressed the monks from there:

3. ßMonks, mindfully grasping and settling in what, arise the settlement in a bond?û

4 ßVenerable sir, the Blessed One is the leader for the Teaching, hearing it from the Blessed One the monks will bear it in mind.û

ßThen monks, listen carefully, I will tell you.

5. ßMonks, mindfully grasping and settling in matter is the attached settlement in a bond.

6-8. ßMonks, mindfully grasping and settling in feelings, perceptions, and intentions are attached settlements in bonds.

9. ßMonks, mindfully grasping and settling in consciousness is attached settlement in a bond.

10. ßMonks, is matter permanent or impermanent?û

ßVenerable sir, it is impermanent.û

ßThat which is impermanent, is it unpleasant or pleasant?û

ßVenerable sir, it is unpleasant.û

ßThat which is impermanent, unpleasant, changing, is it suitable to be reflected, `It is mine, I am that, it is my self'?û

ßThat is not so, venerable sir.û

13. ßAre feelings, perceptions, and intentions permanent or impermanent?û

ßVenerable sir, they are impermanent.û

ßThose which are impermanent are they unpleasant or pleasant?û

ßVenerable sir, they are unpleasant.û

ßThose which are impermanent, unpleasant, changing are they suitable to be reflected, `They are mine, I am there and they are my self'?û

ßThat is not so, venerable sir.û

14. ßMonks, is consciousness permanent or impermanent?û

ßVenerable sir, it is impermanent.û

ßThat which is impermanent, is it unpleasant or pleasant?û

ßVenerable sir, it is unpleasant.û

ßThat which is impermanent, unpleasant, changing is it suitable to be reflected, `It is mine, I am that, it is my self'?û

ßThat is not so, venerable sir.û

15. ßMonks, the learned noble disciple, seeing this, turns from matter, feelings, perceptions, intentions, and consciousness. Turning, looses interest and is released. Released, he knows, `I am released, birth is destroyed, the holy life is lived to the end, duties are done and there is nothing more to wish'.û



21. 3. 5. 9.

(157) Abhinvesa II Ý Settlement 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. The Blessed One addressed the monks from there:

3. ßMonks, mindful grasping and continual support of what is the attached settlement and seizing?û

4 ßVenerable sir, the Blessed One is the leader for the Teaching, hearing it from the Blessed One the monks will bear it in mind.û

ßThen monks, listen carefully, I will tell you.

5. ßMonks, mindful grasping and continual support by matter is the attached settlement and seizing.

6-8. ßMonks, mindful grasping and continual support by feelings, perceptions, and intentions is the attached settlement and seizing.

9. ßMonks, mindful grasping and continual support by consciousness is the attached settlement and seizing.

10. ßMonks, is matter permanent or impermanent?û

ßVenerable sir, it is impermanent.û

ßThat which is impermanent, is it unpleasant or pleasant?û

ßVenerable sir, it is unpleasant.û

ßThat which is impermanent, unpleasant and a changing thing, is it suitable to be reflected, it is mine, I am that and it is my self?û

ßThat is not so, venerable sir.û

13. ßAre feelings, perceptions, and intentions permanent or impermanent?û

ßVenerable sir, they are impermanent.û

ßThose which are impermanent, are they unpleasant or pleasant?û

ßVenerable sir, they are unpleasant.û

ßThose which are impermanent, unpleasant, changing are they suitable to be reflected, `They are mine, I am there they are my self?û

ßThat is not so, venerable sir.û

14. ßMonks, is consciousness permanent or impermanent?û

ßVenerable sir, it is impermanent.û

ßThat which is impermanent, is it unpleasant or pleasant?û

ßVenerable sir, it is unpleasant.û

ßThat which is impermanent, unpleasant and a changing thing, is it suitable to be reflected, `It is mine, I am that, it is my self'?û

ßThat is not so, venerable sir.û

15. ßMonks, the learned noble disciple, seeing this, turns from matter, feelings, perceptions, intentions, and consciousness. Turning, looses interest and is released. Released, he knows, `I am released, birth is destroyed, the holy life is lived to the end, duties are done, and I have nothing more to wish'.û



21. 3. 5. 10.

(158) ânandena Ý By Venerable ânanda

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 approached the Blessed One worshipped, sat on a side and said:

3. ßGood if the Blessed One would teach me in short, so that I could abide secluded and diligent to dispel.û

4. ßânanda, is matter permanent or impermanent?û

ßVenerable sir, it is impermanent.û

ßThat which is impermanent, is it unpleasant or pleasant?û

ßVenerable sir, it is unpleasant.û

ßThat impermanent, unpleasant, changing thingÞis it suitable to be considered, `it is mine, I am that, and it is my self'?û

ßVenerable sir, it is not suitable.û

5-8. ßânanda, are feelings, perceptions, intentions, and consciousness permanent or impermanent?û

ßVenerable sir, they are impermanent.û

ßThose that are impermanent, 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 those, and they are my selfû?û

ßVenerable sir, they are not suitable.û

9. ßTherefore Ananda, whatever matter, feelings, perceptions, intentions, and consciousness in the past, future or at present, seized or not, rough or fine, unexalted or exalted, far or near, are not mine, I am not those and they are not my self.

14. ßAnanda, the learned noble disciple seeing it thus, turns from matter, feelings, perceptions, intentions, and consciousness. Turning, looses interest. Without interest he is released and knows, ßI am released, the holy life is lived to the end, duties are done, I have nothing more to wish'.û

Samyutta Nikaya - Khandha Samyutta - Kukkula Vagga

Sutta Pitaka
Samyutta Nikaya
Division III Ý Khandhaka
Book 21 Ý Khandha Samyutta
Section 3 Ý The Upper Fifty
Chapter 4 Ý Kukkula (Catuttho) Vagga

Namo tassa bhagavato arahato samma sambuddhassa



21. 3. 4. 1.

(136) Kukkula Ý Ashes

1. I heard thus. At one time the Blessed One lived in the monastery offered by Anathapindika in Jeta's grove in Savatthi.

2. The Blessed One addressed the monks from there:

3. ßMonks, matter is ashes, feelings, perceptions, intentions, and consciousness are ashes.

4. ßMonks, the learned noble disciple, seeing this turns from matter, feelings, perceptions, intentions, and consciousness.

5. ßTurning, looses interest and is released. Released, he knows, `I am released, birth is destroyed, the holy life is lived to the end, duties are done, and there is nothing more to wish'.û



21. 3. 4. 2.

(137) Aniccena I Ý Impermanence I

1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi, and the Blessed One addressed the monks from there:

2. ßMonks, you should dispel interest for whatever is impermanent. What is impermanent?

3. ßMonks, matter is impermanent. You should dispel interest for matter.

4-6. ßMonks, feelings, perceptions, and intentions are impermanent. You should dispel interest for feelings, perceptions, and intentions.

7. ßMonks, consciousness is impermanent, you should dispel interest for consciousness.

8. ßMonks, you should dispel interest for whatever is impermanent.û



21. 3. 4. 3.

(138) Aniccena II Ý Impermanence II

1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi, and the Blessed One addressed the monks from there:

2. ßMonks, you should dispel greed for whatever is impermanent. What is impermanent?

3. ßMonks, matter is impermanent, you should dispel greed for matter.

4-6. ßMonks, feelings, perceptions, and intentions are impermanent. You should dispel greed for feelings, perceptions, and intentions.

7. Monks, consciousness is impermanent, you should dispel greed for consciousness.

8. ßMonks, you should dispel greed for whatever is impermanent.û



21. 3. 4. 4.

(139) Aniccena III Ý Impermanence III

1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi, and the Blessed One addressed the monks from there:

2. ßMonks, you should dispel interest and greed for whatever is impermanent. What is impermanent?

3. ßMonks, matter is impermanent, you should dispel interest and greed for matter.

4-6. ßMonks, feelings, perceptions, and intentions are impermanent. You should dispel interest and greed for feelings, perceptions, and intentions.

7. ßMonks, consciousness is impermanent, you should dispel interest and greed for consciousness.

8. ßMonks, you should dispel interest and greed for whatever is impermanent.û



21. 3. 4. 5-7.

(140-142) Dkkhena I-III Ý Unpleasantness I-III

Repeat as in suttas 21. 3. 4. 2. through 21. 3. 4., substututing `unpleasant':

... ßMonks, you should dispel interest [greed, or interest and greed] for whatever is unpleasant. ...



21. 3. 4. 8-10.

8-10. (143-145) Anattena I-III Ý Lacking a Self I-III

Repeat as in suttas 21. 3. 4. 2. through 21. 3. 4., substututing `lacks a self as':

... ßMonks, you should dispel interest [greed, or interest and greed] for whatever lacks a self. ...



21. 3. 4. 11.

(146) Kulaputtena dukkhà I Ý It is Lawful for the Clansman 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. The Blessed One addressed the monks from there:

3. ßMonks, to the clansman who has gone forth out of faith it is lawful to abide much, turned from matter, feelings, perceptions, intentions, and consciousness.

4. ßWhen he abides much turned from matter, feelings, perceptions, intentions, and consciousness, it is lawful that he thoroughly knows matter, feelings, perceptions, intentions, and consciousness.

5. ßWhen he thoroughly knows matter, feelings, perceptions, intentions, and consciousness, it is lawful that he is thoroughly released from matter, feelings, perceptions, intentions, and consciousness.û



21. 3. 4. 12.

(147) Kulaputtena dukkhà II Ý It is Lawful for the Clansman 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. The Blessed One addressed the monks from there:

3. ßMonks, to the clansman who has gone forth out of faith it is lawful to abide much, reflecting impermanence in matter, feelings, perceptions, intentions, and consciousness.

4. ßWhen he abides much, reflecting impermanence in matter, feelings, perceptions, intentions, and consciousness, it is lawful that he thoroughly knows matter, feelings, perceptions, intentions, and consciousness.

5. ßWhen he thoroughly knows matter, feelings, perceptions, intentions, and consciousness it is lawful that he is thoroughly released from matter, feelings, perceptions, intentions, and consciousness.û



21. 3. 4. 13.

(148) Kulaputtena dukkhà III Ý It is Lawful for the Clansman III

1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.

2. The Blessed One addressed the monks from there:

3. ßMonks, to the clansman who has gone forth out of faith it is lawful to abide much, reflecting lack of self in matter, feelings, perceptions, intentions, and consciousness.

4. ßWhen he abides much, reflecting lack of self in matter, feelings, perceptions, intentions, and consciousness, it is lawful that he thoroughly knows matter, feelings, perceptions, intentions, and consciousness.

5. ßWhen he thoroughly knows matter, feelings, perceptions, intentions, and consciousness, it is lawful that he is thoroughly released from matter, feelings, perceptions, intentions, consciousness, birth, decay, death, grief, lament, unpleasantness, displeasure, and distress, I say.û

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 - Khandha Samyutta - Dhammakathika Vagga

Sutta Pitaka
Samyutta Nikaya
Division III Ý Khandhaka
Book 21 Ý Khandha Samyutta
Section 3 Ý The Upper Fifty
Chapter 2 Ý Dhammakathika (Dutiyo) Vagga

Namo tassa bhagavato arahato samma sambuddhassa



21. 3. 2. 113.

(113) Avijja I Ý Ignorance 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, he said to the Blessed One: ßVenerable sir, it is said `Ignorance.' What is ignorance and how does someone come to ignorance?û

4. ßMonk, the not learned ordinary man does not know matter, the arising of matter, the cessation of matter, and the path leading to the cessation of matter.

5. ßThe not learned ordinary man does not know feelings, their arising, cessation, and the path leading to their cessation.

6. ßThe not learned ordinary man does not know, perceptions their arising, cessation, and the path leading to their cessation.

7. ßThe not learned ordinary man does not know, intentions, their arising, cessation, and the path leading to their cessation.

8. ßThe not learned ordinary man does not know consciousness, its arising, cessation, and the path leading to its cessation.

9. ßMonk, to this is called ignorance, with this much someone comes to ignorance.û



21. 3. 2. 2.

(114) Vijjà II Ý Knowledge II

1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.

2. 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 `Knowledge.' What is knowledge and how does someone know?û

4. ßMonk, the learned noble disciple of the Blessed One knows matter, the arising of matter, the cessation of matter, and the path leading to the cessation of matter;

5. ßThe learned noble disciple of the Blessed One knows feelings, their arising, cessation, and the path leading to their cessation.

6. ßThe learned noble disciple knows perceptions, their arising, cessation, and the path leading to their cessation.

7. ßThe learned noble disciple knows intentions, their arising, cessation, and the path leading to their cessation.

8. ßThe learned noble disciple knows consciousness, its arising, cessation, and the path leading to its cessation.

9. ßMonk, to this is called knowledge, with this much someone comes to knowledge.û



21. 3. 2. 3.

(115) Dhammakathika I Ý An Expounder of the Teaching 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. 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, `An expounder of the Teaching.' How does someone become an expounder of the Teaching?û

4. ßThe monk teaches for turning, loosing interest, and ceasing from matter. True to the words he is an expounder of the Teaching. The monk has fallen to the method of turning, loosing interest, and ceasing matter. True to the words he has fallen to the method of following the Teaching. The monk has turned, lost interest, ceased, and is released without holding to matter. True to those words the monk experiences extinction in this life.

5-7. The monk teaches for turning, loosing interest, and ceasing feelings, perceptions, and intentions. True to the words he is an expounder of the Teaching. The monk has fallen to the method of turning, loosing interest, and ceasing feelings, perceptions, and intentions. True to the words he has fallen to the method of following the Teaching. The monk has turned, lost interest, ceased, and is released without holding to feelings, perceptions, and intentions. True to those words the monk experiences extinction in this life.

8. ßThe monk teaches for turning, loosing interest, and ceasing consciousness. True to the words he is an expounder of the Teaching. The monk has fallen to the method of turning, loosing interest, and ceasing consciousness. True to the words he has fallen to the method of following the Teaching. The monk has turned, lost interest and ceased without holding to consciousness. True to those words the monk experiences extinction in this life.



21. 3. 2. 4.

(116) Dhammaathika II Ý An Expounder of the Teaching II

1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi. Then a certain monk approached the Blessed One, worshipped and sat on a side.

2. Sitting, said to the Blessed One: ßVenerable sir, it is said, `An expounder of the Teaching.' How does someone become an expounder of the Teaching?û

3. ßMonk, the monk teaches for turning, loosing interest, and ceasing from matter. True to the words he is an expounder of the Teaching. The monk has fallen to the method of turning, loosing interest, and ceasing matter. True to the words he has fallen to the method of following the Teaching. The monk has turned, lost interest, ceased, and is released without holding to matter. True to those words the monk experiences extinction even at present.

4-6. The monk teaches for turning, loosing interest, and ceasing feelings, perceptions, and intentions. True to the words he is an expounder of the Teaching. The monk has fallen to the method of turning, loosing interest, and ceasing feelings, perceptions, and intentions. True to the words he has fallen to the method of following the Teaching. The monk has turned, lost interest, ceased, and is released without holding to feelings, perceptions, and intentions. True to those words the monk experiences extinction even at present.

7. ßThe monk teaches for turning, loosing interest, and ceasing consciousness. True to the words he is an expounder of the Teaching. The monk has fallen to the method of turning, loosing interest, and ceasing consciousness. True to the words he has fallen to the method of following the Teaching. The monk has turned, lost interest and ceased without holding to consciousness. True to those words the monk experiences extinction even at present.û



21. 3. 2. 5.

(117) Bandhanà Ý Bonds

1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.

2. The Blessed One addressed the monks from there.

3. ßHere monks, the not learned ordinary man who has not seen noble ones, or heard their Teaching, not trained and not clever in their Teaching, has not seen Great Beings, or heard their Teaching, not trained and not clever in their Teaching, reflects matter from self, or a material self, or in self matter, or in matter self. Monks, to this, it is said the not learned ordinary man is bound by matter, bound externally and internally, does not know the limit, does not see the beyond. Bound he is born, dies, and bound goes from this to the next world.

4. ßHe reflects feelings from self, or a feeling self, or in self feelings, or in feelings self. Monks, to this, it is said the not learned ordinary man is bound by feelings, bound externally and internally, does not know the limit, does not see the beyond. Bound he is born, dies, and bound goes from this to the next world.

5. ßHe reflects perceptions from self, or a perceiving self, or in self perceptions, or in perceptions self Monks, to this, it is said the not learned ordinary man is bound by perceptions, bound externally and internally, does not know the limit, does not see the beyond. Bound he is born, dies and bound, goes from this to the next world.

6. ßHe reflects intentions from self, or an intending self, or in self intentions, or in intentions self Monks, to this, is said the not learned ordinary man is bound by intentions, bound externally and internally, does not know the limit, does not see the beyond. Bound he is born, dies and bound, goes from this to the next world.

7. ßHe reflects consciousness from self, or a conscious self, or in self consciousness or in consciousness self Monks, to this, it is said the not learned ordinary man is bound by consciousness, bound externally and internally, does not know the limit, does not see the beyond. Bound he is born, dies and bound, goes from this to the next world.

8. ßMonks, as for the learned noble disciple who has seen noble ones, heard their Teaching, trained and clever in their Teaching, has seen Great Beings and heard their Teaching, trained and clever in their Teaching, does not reflect matter from self, or a material self, or in self matter, or in matter self. Monks, to this, it is said the learned noble disciple is not bound by matter, not bound externally and internally, knows the limit and sees the beyond, I say he is released from unpleasantness.

9. ßHe does not reflect feelings from self, or a feeling self, or in self feelings, or in feelings self Monks, to this it is said the learned noble disciple is not bound by feelings, is not bound externally and internally, knows the limit and sees the beyond. I say, he is released from unpleasantness.

10. ßHe does not reflect perceptions from self, or a perceiving self, or in self perceptions, or in perceptions self Monks, to this, it is said the learned noble disciple is not bound by perceptions, is not bound externally and internally, knows the limit and sees the beyond. I say, he is released from unpleasantness.

11. ßHe does not reflect intentions from self, or an intending self, or in self intentions, or in intentions self. Monks, to this, is said the learned noble disciple is not bound by intentions, is not bound externally and internally, knows the limit and sees the beyond. I say, he is released from unpleasantness.

12. ßHe does not reflect consciousness from self, or a conscious self, or in self consciousness or in consciousness self. Monks, to this, is said the noble disciple is not bound by consciousness, is not bound externally and internally, knows the limit and sees the beyond. I say, he is released from unpleasantness.û



21. 3. 2. 6.

(118) Parimucchita I Ý Set Free I

1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi. The Blessed One addressed the monks from there

2. ßMonks, do you imagine, `Matter is mine, I am matter,' and do you reflect `it is my self'?û

ßNo, venerable sir, we do not.û

ßExcellent! Monks! `Matter is not mine, I am not matter and it is not my self.' This should be seen with right wisdom, as it really is.

3-5. ßMonks, do you imagine `Feelings, perceptions, and intentions are mine, I am feelings, perceptions, and intentions,' and do you reflect `they are my self'?û

ßNo, venerable sir, we do not.û

ßExcellent! Monks! Feelings, perceptions, and intentions are not mine. I am not feelings, perceptions, and intentions, they are not my self. This should be seen with right wisdom, as it really is.

6. ßMonks, do you imagine `Consciousness is mine, I am consciousness,' and do you reflect `it is my self'?û

ßNo, venerable sir, we do not.û

ßExcellent! Monks! `Consciousness is not mine, I am not consciousness and it is not my self.' This should be seen with right wisdom, as it really is.

7. ßMonks, the learned noble disciple, seeing this turns from matter, feelings, perceptions, intentions, and consciousness. Turning, looses interest and is released. Released, he knows, `I am released, birth is destroyed, the holy life is lived to the end, duties are done and there is nothing more to wish'.û



21. 3. 2. 7.

(119) Parimucchita II Ý Set Free II

1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi. The Blessed One addressed the monks from there.

2. ßMonks, do you reflect, `Matter is not mine, I am not matter and it is not my self'?û

ßYes, venerable sir, we do.û

ßExcellent! Monks! Matter is not mine, I am not matter and it is not my self. This should be seen with right wisdom, as it really is.

3-5. ßMonks, do you reflect, `Feelings, perceptions, and intentions are not mine, I am not feelings, perceptions, and intentions and they are not my self'?û

ßYes, venerable sir, we do.û

ßExcellent! Monks! `Feelings, perceptions, and intentions are not mine. I am not feelings, perceptions, and intentions they are not my self.' This should be seen with right wisdom, as it really is.

6. ßMonks, do you reflect, ßconsciousness is not mine. I am not consciousness and it is not my self'?û

ßYes, venerable sir, we do.û

ßExcellent! Monks! Consciousness is not mine, I am not consciousness and it is not my self. This should be seen with right wisdom, as it really is.

7. ßMonks, the learned noble disciple, seeing this turns from matter, feelings, perceptions, intentions, and consciousness. Turning, looses interest and is released. Released, he knows, `I am released, birth is destroyed, the holy life is lived to the end, duties are done and I have nothing more to wish'.û



21. 3. 2. 8.

(120) Sa¤¤ojanaü Ý Bonds

1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.

2. The Blessed One addressed the monks from there:

3. ßMonks, what are the binding things and what are bonds?

4. ßMonks, matter is a binding thing and the interest and greed for matter is the bond.

5. ßMonks, feelings are binding things and the interest and greed for feelings is the bond.

6. ßMonks, perceptions are binding things and the interest and greed for perceptions is the bond.

7. ßMonks, intentions are binding things and the interest and greed for intentions is the bond.

8. ßMonks, consciousness is a binding thing and the interest and greed for consciousness is the bond.

9. ßMonks, these are the binding things and the bonds.û



21. 3. 2. 9.

(121) Upàdànaü Ý Holding

1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.

2. The Blessed One addressed the monks from there:

3. ßMonks, what are the holding things and what is holding?

4. ßMonks, matter is a holding thing and the interest and greed for matter is the holding.

5. ßMonks, feelings are holding things and the interest and greed for feelings is the holding.

6. ßMonks, perceptions are holding things and the interest and greed for perceptions is the holding.

7. ßMonks, intentions are holding things and the interest and greed for intentions is the holding.

8. ßMonks, consciousness is a holding thing and the interest and greed for consciousness is the holding.

9. ßMonks, these are the holding things and the holdings.û



21. 3. 2. 10.

(122) Sãlaü Ý Virtues

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, what things should the virtuous monk reflect on?û

4. ßFriend Mahàkoññhita, the virtuous monk should reflect on the five holding masses as impermanent, unpleasant, ailing, an abscess, an arrow, dark space, an illness, foreign, void, and as not self.

5. ßWhat five? The holding masses of matter, feelings, perceptions, intentions, and consciousness. Friend Mahàkoññhita, the virtuous monk should reflect on these five holding masses as impermanent, unpleasant, ailing, an abscess, an arrow, dark space, an illness, foreign, void, and as not self.

6. ßFriend, there is a possibility for the virtuous monk reflecting on these five holding masses, as, impermanent, unpleasant, ailing, an abscess, an arrow, dark space, an illness, foreign, void, and as not self to realize the fruit of entering the stream of the Teaching.û

7. ßFriend Sàriputta, on what things should the monk who has entered the stream of the Teaching wisely reflect?û

8. ßFriend Mahàkoññhita, even the monk who has entered the stream of the Teaching should reflect these five holding masses as impermanent, unpleasant, ailing, an abscess, an arrow, dark space, an illness, foreign, void, and as not self.

9. ßFriend, there is a possibility for the monk who has entered the stream of the Teaching, reflecting these five holding masses, as, impermanent, unpleasant, ailing, an abscess, an arrow, dark space, an illness, foreign, void, and as not self to realize the fruit of coming to this world only once more.û

10. ßFriend Sàriputta, on what things should the monk coming to this world only once more, wisely reflect?û

11. ßFriend Mahàkoññhita, even the monk coming to this world once more, should reflect on these five holding masses as impermanent, unpleasant, ailing, an abscess, an arrow, dark space, an illness, foreign, void, and as not self.

12. Friend, there is a possibility for the monk coming to this world once more, wisely reflecting these five holding masses, as, impermanent, unpleasant, ailing, an abscess, an arrow, dark space, an illness, foreign, void, and as not self to realize the fruit of not coming to this world any more.û

13. ßFriend Sàriputta, what things should the monk not coming to this world any more wisely reflect?û

14. ßFriend Mahàkoññhita, even the monk not coming to this world any more, should reflect these five holding masses as impermanent, unpleasant, ailing, an abscess, an arrow, dark space, an illness, foreign, void, and as not self.

15. ßFriend, there is a possibility for the monk not coming to this world any more, wisely reflecting these five holding masses as, impermanent, unpleasant, ailing, an abscess, an arrow, dark space, an illness, foreign, void, and as not self to realize the fruit of worthiness.û

16. ßFriend Sàriputta, what things should the worthy monk wisely reflect on?û

17. ßFriend Mahàkoññhita, even the worthy monk should reflect these five holding masses as impermanent, unpleasant, ailing, an abscess, an arrow, dark space, an illness, foreign, void, and as not self.

18. ßFriend, to the worthy monk there is nothing more to do, yet wisely reflecting these five holding masses, as, impermanent, unpleasant, ailing, an abscess, an arrow, dark space, an illness, foreign, void, and as not self conduces to a pleasant abiding here and now and for mindful awareness.û



21. 3. 2. 11.

(123) Sutavà Ý The Learned Monk

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, what things should the learned monk reflect on?û

4. ßFriend Mahàkoññhita, the learned monk should reflect on the five holding masses as impermanent, unpleasant, ailing, an abscess, an arrow, dark space, an illness, foreign, void, and as not self.

5. ßWhat five? The holding masses of matter, feelings, perceptions, intentions, and consciousness. Friend Mahàkoññhita, the learned monk should reflect on these five holding masses as impermanent, unpleasant, ailing, an abscess, an arrow, dark space, an illness, foreign, void, and as not self.

6. ßFriend, there is a possibility for the learned monk reflecting on these five holding masses, as, impermanent, unpleasant, ailing, an abscess, an arrow, dark space, an illness, foreign, void, and as not self to realize the fruit of entry, to the stream of the Teachingû

7. ßFriend Sàriputta, what things should the monk who has entered to the stream of the Teaching wisely reflect?û

8. ßFriend Mahàkoññhita, even the monk who has entered the stream of the Teaching should reflect these five holding masses as impermanent, unpleasant, ailing, an abscess, an arrow, dark space, an illness, foreign, void, and as not self.

9. ßFriend, there is a possibility for the monk who has entered the stream of the Teaching, reflecting these five holding masses, as, impermanent, unpleasant, ailing, an abscess, an arrow, dark space, an illness, foreign, void, and as not self to realize the fruit of coming to this world only once more.û

10. ßFriend Sàriputta, what things should the monk coming to this world only once more, wisely reflect?û

11. ßFriend Mahàkoññhita, even the monk coming to this world once more should reflect these five holding masses as impermanent, unpleasant, ailing, an abscess, an arrow, dark space, an illness, foreign, void, and as not self.

12. ßFriend, there is a possibility for the monk coming to this world once more, wisely reflecting these five holding masses, as, impermanent, unpleasant, ailing, an abscess, an arrow, dark space, an illness, foreign, void, and as not self to realize the fruit of not coming to this world any more.û

13. ßFriend Sàriputta, what things should the monk not coming to this world any more wisely reflect on?û

14. ßFriend Mahàkoññhita, even the monk not coming to this world any more, should reflect these five holding masses as impermanent, unpleasant, ailing, an abscess, an arrow, dark space, an illness, foreign, void, and as not self.

15. ßFriend, there is a possibility for the monk not coming to this world any more, wisely reflecting these five holding masses as, impermanent, unpleasant, ailing, an abscess, an arrow, dark space, an illness, foreign, void, and as not self to realize the fruit of worthinessû

16. ßFriend Sàriputta, what things should the worthy monk wisely reflect on?û

17. ßFriend Mahàkoññhita, even the worthy monk should reflect these five holding masses as impermanent, unpleasant, ailing, an abscess, an arrow, dark space, an illness, foreign, void, and as not self.

18. ßFriend, to the worthy monk there is nothing more to do, yet wisely reflecting these five holding masses, as, impermanent, unpleasant, ailing, an abscess, an arrow, dark space, an illness, foreign, void, and as not self conduces to a pleasant abiding here and now and to mindful awareness.û



21. 3. 2. 12.

(124) Kappo I Ý Venerable Kappa 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. Then venerable Kappa approached the Blessed One, worshipped and sat on a side.

3. Sitting said to the Blessed One: ßVenerable sir, knowing what and seeing what in this sixfold conscious body and all external signs do the latent tendencies of measuring with selfish interest and conceit get dispelled?û

4. ßKappa, whatever matter in the past, future, or at present, seized or not, rough or fine, unexalted or exalted, far or near, all that matter is not mine, am not in it and it is not my self, should be seen as it really is, with right wisdom.

5-7. ßKappa, whatever feelings, perceptions, and intentions in the past, future, or at present, seized or not, rough or fine, unexalted or exalted, far or near, all those feelings, perceptions, and intentions are not mine, am not in them, and they are not my self, should be seen as it really is, with right wisdom.

8. ßKappa, whatever consciousness in the past, future, or at present, seized or not, rough or fine, unexalted or exalted, far or near, all that consciousness is not mine, am not in it and it is not my self, should be seen as it really is, with right wisdom.

9. ßKappa, knowing thus and seeing thus in this sixfold conscious body and all external signs the latent tendencies of measuring with selfish interest and conceit get dispelled.û



21. 3. 2. 13.

(125) Kappo II Ý Venerable Kappa 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. Then venerable Kappa approached the Blessed One, worshipped and sat on a side.

3. Sitting, said to the Blessed One: ßVenerable sir, knowing what and seeing what in this sixfold conscious body and all external signs do the latent tendencies of measuring with selfish interest and conceit appeased and the mind, well released, going beyond all measuring?û

4. ßKappa, whatever matter in the past, future, or at present, seized or not, rough or fine, unexalted or exalted, far or near, all that matter is not mine, am not in it and it is not my self, should be seen as it really is, with right wisdom.

5-7. ßKappa, whatever feelings, perceptions, and intentions in the past, future, or at present, seized or not, rough or fine, unexalted or exalted, far or near, all those feelings, perceptions, and intentions are not mine, am not in them and they are not my self, should be seen as it really is, with right wisdom.

8. ßKappa, whatever consciousness in the past, future, or at present, seized or not, rough or fine, unexalted or exalted, far or near, all that consciousness is not mine, am not in it and it is not my self, should be seen as it really is, with right wisdom.

9. ßKappa, knowing thus and seeing thus in this sixfold conscious body and all external signs the latent tendencies of measuring with selfish interest and conceit are appeased and the mind is well released, going beyond all measuring.û

Samyutta Nikaya - Khandha Samyutta - Anta Vagga

Sutta Pitaka
Samyutta Nikaya
Division III Ý Khandhaka
Book 21 Ý Khandha Samyutta
Section 3 Ý The Upper Fifty
Chapter 1 Ý Anta (Pathamo) Vagga

Namo tassa bhagavato arahato samma sambuddhassa



21. 3. 1. 1.

(103) Anta Ý Extremes

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 monks approached the Blessed One, worshipped and sat on a side and the Blessed One said:

3. ßMonks, these four are extremes. What four? Extreme self view, extreme of the arising of self view, extreme of the cessation of self view and the extreme of the path, leading to the cessation of self view.

4. ßMonks, what is extreme self view? The reply is the five holding masses. What five? The holding masses of matter, feelings, perceptions, intentions, and consciousness. Monks, to this is said the extreme self view.

5. ßMonks, what is the extreme of the arising of self view? It is craving to be again, with interest and greed, delighting here and there, such as craving for sensuality, craving to be and craving not to be. Monks, to this is called the extreme, of the arising of self view.

6. ßMonks, what is the extreme, of the cessation of self view? It is giving up interest and ceasing that same craving; forsaking, rejecting, finding release, and not settling in it. This is the extreme of the cessation of self view.

7. ßMonks, what is the extreme of the path leading to the cessation of self view? It is this same eight factored noble path, such as right view ... re ... right concentration. To this is said the extreme of the path leading to the cessation of self view.

8. ßMonks, these are the four extremes.û



21. 3. 1. 2.

(104) Dukkhaü 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.

2. Then the monks approached the Blessed One, worshipped and sat on a side and the Blessed One said:

3. ßMonks, I will teach you unpleasantness, the arising of unpleasantness, the cessation of unpleasantness and the path leading to the cessation of unpleasantness. Listen to it carefully.

4. ßMonks, what is unpleasant? The reply is the five holding masses. What five? The holding masses of matter, feelings, perceptions, intentions, and consciousness. Monks, to this is said unpleasantness.

5. ßMonks, what is the arising of unpleasantness? It is craving to be again, with interest and greed, delighting here and there, such as craving for sensuality, craving to be, and craving not to be. Monks, to this is called the arising of unpleasantness.

6. ßMonks, what is the cessation of unpleasantness? It is giving up interest and ceasing that same craving; forsaking, rejecting, finding release, and not settling in it. This is the cessation of unpleasantness.

7. ßMonks, what is the path leading to the cessation unpleasantness? It is this same eight-factored noble path, such as right view, .. re ... right concentration. To this is said the path leading to the cessation of unpleasantness.û



21. 3. 1. 3.

(105) Sakkàyo Ý Self View

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 monks approached the Blessed One, worshipped and sat on a side and the Blessed One said:

3. ßMonks, I will tell you self view, the arising of self view, the cessation of self view and the path, leading to the cessation of self view.

4. ßMonks, what is self view? The reply is the five holding masses. What five? The holding masses of matter, feelings, perceptions, intentions, and consciousness. Monks, to this is said the self view.

5. ßMonks, what is the arising of self view? It is craving to be again, with interest and greed, delighting here and there, such as craving for sensuality, craving to be, and craving not to be. Monks, to this is called the arising of self view.

6. ßMonks, what is the cessation of self view? It is giving up interest and ceasing that same craving; forsaking, rejecting, finding release, and not settling in it. This is the cessation of self view.

7. ßMonks, what is the path leading to the cessation of self view? It is this same eight-factored noble path, such as right view, .. re ... right concentration. To this is said the path leading to the cessation of self view.

8. ßMonks, to this is said the path leading to the cessation of self view.û



21. 3. 1. 4.

(106) Pari¤¤eyya Ý Accurate Knowledge

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 monks approached the Blessed One, worshipped and sat on a side and the Blessed One said:

3. ßMonks, I will tell you the things of accurate knowledge, accurate knowledge, and the person with accurate knowledge.

4. ßMonks, what are the things of accurate knowledge? Monks, matter is a thing of accurate knowledge. Feelings, perceptions, intentions, and consciousness are things of accurate knowledge. To these are said the things of accurate knowledge.

5. ßMonks, what is accurate knowledge? It is the accurate knowledge of the destruction of greed, hate, and delusion. To this is said accurate knowledge.

6. ßMonks, who is the person of accurate knowledge? The reply is the worthy one. It is the venerable one of this name in this clan.û



21. 3. 1. 5.

(107) Samaõà (1) Ý Recluses 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. Then the monks approached the Blessed One, worshipped and sat on a side and the Blessed One said:

3. ßMonks, these five are the holding masses, such as the holding mass of matter, feelings, perceptions, intentions, and the holding mass of consciousness.

4. ßMonks, the recluses and brahmins who do not know as it really is, the satisfaction, danger, and the escape from these five holding masses do not realize by themselves and abide.

5. ßMonks, the recluses and brahmins who know as it really is, the satisfaction, danger, and the escape from these five holding masses realize by themselves and abide.û



21. 3. 1. 6.

(108) Samaõà II Ý Recluses 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. Then the monks approached the Blessed One, worshipped and sat on a side and the Blessed One said:

3. ßMonks, these five are the holding masses, such as the holding masses of matter, feelings, perceptions, intentions, and consciousness.

4. ßMonks, the recluses and brahmins who do not know the arising, fading, satisfaction, danger, and the escape from these five holding masses as it really is do not realize by themselves and abide.

5. ßMonks, the recluses and brahmins who know the arising, fading, satisfaction, danger, and the escape from these five holding masses as they really are,realize by themselves and abide.û



21. 3. 1. 7.

(109) Sotàpanno Ý Entering the Stream of the Teaching

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 monks approached the Blessed One, worshipped and sat on a side and the Blessed One said:

3. ßMonks, these five are the holding masses, such as the holding mass of matter, feelings, perceptions, intentions, and consciousness.

4. ßMonks, when the noble disciple knows the arising, fading, satisfaction, danger, and the escape from these five holding masses as they really are,it is said he has entered the Stream of the Teaching, would not fall from it, would directly aim extinction.û



21. 3. 1. 8.

(110) Arahaü Ý Worthy One

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 monks approached the Blessed One, worshipped and sat on a side and the Blessed One said:

3. ßMonks, these five are the holding masses, such as the holding mass of matter, feelings, perceptions, intentions, and consciousness.

4. ßMonks, when the noble disciple knows the arising, fading, satisfaction, danger, and the escape from these five holding masses as they really are, he is released without holding, is said that the monk is worthy, has destroyed desires, lived the holy life to the end, done his duties, put down the weight, has come to the highest good, has destroyed the bond `to be', and is released knowing rightly.û



21. 3. 1. 9.

(111) Chandaràgi Ý Interest and Greed

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 monks approached the Blessed One, worshipped and sat on a side and the Blessed One said:

3. ßMonks, dispel whatever interest, greed, liking, and craving you have for matter, by that matter will be dispelled with its roots pulled out and made a palm stump that does not grow again.

4-6. ßMonks, dispel whatever interest, greed, liking, and craving you have for feelings, perceptions and intentions, by that feelings, perceptions, and intentions will be dispelled with their roots pulled out and made palm stumps that do not grow again

7. ßMonks, dispel whatever interest, greed, liking, and craving you have for consciousness, by that consciousness will be dispelled with its roots pulled out and made a palm stump that does not grow again.û



21. 3. 1. 10.

(112) Chandaràga II Ý Interest and Greed 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. Then the monks approached the Blessed One, worshipped and sat on a side and the Blessed One said:

3. ßMonks, dispel whatever interest, greed, liking, craving, and the mind's latent tendency to settle in matter approaching through attachment, by that matter will be dispelled with its roots pulled out and made palm stumps that do not grow again.

4-5. ßMonks, dispel whatever interest, greed, liking, craving and the mind's latent tendency to settle in feelings, to settle in perceptions approaching through attachment, by that feelings and perceptions will be dispelled with their roots pulled out and made palm stumps that do not grow again.

6. ßMonks, dispel whatever interest, greed, liking, craving and the mind's latent tendency to settle in intentions approaching through attachment, by that intentions will be dispelled with their roots pulled out and made palm stumps that do not grow again.

7. ßMonks, dispel whatever interest, greed, liking, craving, and the mind's latent tendency to settle in consciousness approaching through attachment, by that consciousness will be dispelled with its roots pulled out and made palm stumps that do not grow again.û

Samyutta Nikaya - Khandha Samyutta - Puppha Vagga

Sutta Pitaka
Samyutta Nikaya
Division III Ý Khandhaka
Book 21 Ý Khandha Samyutta
Section 2 Ý The Middle Fifty
Chapter 5 Ý Puppha (Pancamo) Vagga

Namo tassa bhagavato arahato samma sambuddhassa



21. 2. 5. 1.

(93) Nadi Ý The River

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.

3. ßMonks, like the river dragging itself down the mountains goes far and has a quick current, would fall along even the reeds, the coarse grass, the fragrant grass and even the trees on the two banks

4. ßA man taken along by that current would take hold of the reeds, they would break and he would come to great destruction. He would take hold of the coarse grass, it would break and he would come to great destruction. He would take hold of the fragrant grass, they would break and he would come to great destruction. Or he would take hold of the trees, they would break and he would come to great destruction.

5. ßIn the same manner monks, the not learned ordinary man who has not seen noble ones, or heard their Teaching, not trained and not clever in their Teaching, has not seen Great Beings, or heard their Teaching, not trained and not clever in their Teaching, reflects matter from self, or a material self, or in self matter, or in matter self. That matter crumbles and on account of that, he comes to great destruction.

6-8. ßThe not learned ordinary man reflects feelings, perceptions, intentions from self, or an intending self, or in self intentions, or in intentions self. Those intentions crumble and on account of that, he comes to great destruction.

9. ßHe reflects consciousness from self, or a conscious self, or in self consciousness, or in consciousness self. That consciousness crumbles and on account of that, he comes to great destruction.

10. ßMonks, is matter permanent or impermanent?û

ßVenerable sir, it is impermanent.û

ßThat which is impermanent, is it unpleasant or pleasant?û

ßVenerable sir, it is unpleasant.û

ßThat which is impermanent, unpleasant, changing is it suitable to be reflected, `It is mine, I am that, it is my self'?û

ßThat is not so, venerable sirû

11-14. ßAre feelings, perceptions, intentions, and consciousness, permanent or impermanent?û

ßVenerable sir, they are impermanent.û

ßThose which are impermanent are they unpleasant or pleasant?û

ßVenerable sir, they are unpleasant.û

ßThose which are impermanent, unpleasant changing are they suitable to be reflected, they are mine, I am there or they are my self?û

ßThat is not so, venerable sir.û

15. ßTherefore monks, whatever matter, feelings, perceptions, intentions, or consciousness in the past, future or at present, seized or not, rough or fine, unexalted or exalted, far or near, are not mine, I am not that, they are not my self.

16. ßMonks, the learned noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns from intentions and turns from consciousness. Turning looses interest. Loosing interest is released and knowledge arises I am released. He knows, `Birth is destroyed, the holy life is lived to the end, duties are done, and I have nothing more to wish.'û



21. 2. 5. 2.

(94) Puppaü or Vaddhaü Ý The Flower

1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.

2. From there the Blessed One addressed the monks.

3. ßMonks, I do not dispute with the world. The world disputes with me. Monks saying it properly, there is no dispute with the world on account of anything.

4. ßIf it is, there is no righteous wisdom in the world, I too say, it is so. If it is, there is righteous wisdom in the world, I too say, it is so.

5. ßMonks, how is there no righteous wisdom in the world, which I too say, is so?

6. ßMonks, there is no righteous wisdom in the world, as matter is permanent, stable, stands forever and does not change. I too say, it is so.

7-9. Monks, there is no righteous wisdom in the world, as feelings, perceptions, intentions are permanent, stable, stands forever and do not change. I too say, it is so.

10. ßMonks, there is no righteous wisdom in the world, as consciousness is permanent, stable, stands forever and does not change. I too say, it is so.

11. ßMonks, thus there is no righteous wisdom in the world, which I too say, is so.

12. ßMonks, how is there righteous wisdom in the world, which I too say, is so?

13. ßMonks, there is righteous wisdom in the world, as matter is impermanent, unstable, does not stand forever without a change. I too say, it is so.

14-16. Monks, there is righteous wisdom in the world, as feelings, perceptions, intentions are impermanent, unstable, not everlasting, changes. I too say, it is so.

17. ßMonks, there is righteous wisdom in the world, as consciousness is impermanent, unstable, does not stand forever without change. I too say, it is so.

18. ßMonks, thus there is righteous wisdom in the world, which I too say, is so.

19. ßMonks, these are worldly conditions which the Thus Gone One realizing and thoroughly understanding, tells, preaches, makes known, establishes, explaining makes threadbare, and opens up.

20. ßMonks, what are the worldly conditions which the Thus Gone One realizing and thoroughly understanding, tell, preach, make known, establish, explaining make threadbare and open?

21. ßMonks, this worldly condition of matter, the Thus Gone One realizing and thoroughly understanding, tells, preaches, makes known, establishes, explaining makes threadbare, and opens up. When this is done the ordinary, foolish man does not have insight does not know it and see it, so what shall I do about it?

22. ßMonks, this worldly condition of feelings, the Thus Gone One realizing and thoroughly understanding, tells, preaches, makes known, establishes, explaining makes threadbare, and opens up. When this is done the ordinary, foolish man does not have insight does not know it and see it, so what shall I do about it?

23. ßMonks, this worldly condition of perceptions, the Thus Gone One realizing and thoroughly understanding, tells, preaches, makes known, establishes, explaining makes threadbare, and opens up. When this is done the ordinary, foolish man does not have insight does not know it and see it, so what shall I do about it?

24. ßMonks, this worldly condition of intentions, the Thus Gone One realizing and thoroughly understanding, tells, preaches, makes known, establishes, explaining makes threadbare, and opens up. When this is done the ordinary, foolish man does not have insight does not know it and see it, so what shall I do about it?

25. ßMonks, this worldly condition of consciousness, the Thus Gone One realizing and thoroughly understanding, tells, preaches, makes known, establishes, explaining makes threadbare, and opens up. When this is done the ordinary, foolish man does not have insight does not know it and see it, so what shall I do about it?

26. ßMonks, the blue, red, or white lotus, born and nourished in the water, rises beyond the water and stands unsoiled by the water.

27. ßMonks in the same manner the Thus Gone One nourished in the world stands above it, not soiled by the world.û



21. 2. 5. 3.

(95) Phenaü Ý Foam

1. At one time the Blessed One lived in Ayojjhà on the bank of river Ganges;

2. From there the Blessed One addressed the monks:

3. ßMonks, river Ganges bears with it a large lump of foam and a wise man seeing it, penetrates and wisely concludes that it's without essence. Monks, what essence is there in a lump of foam?

4. ßIn the same manner monks, whatever matter in the past, future or at present, seized or not, rough or fine, unexalted or exalted, far or near, the monk wisely concludes it's without essence. Monks, what essence do you see, in matter?

5. ßMonks, in the Autumn, it rains in large drops and water bubbles rise and fade. A wise man seeing it penetrates and wisely concludes it's without essence. Monks, what essence do you see in a water bubble?

6. ßIn the same manner monks, whatever feelings in the past, future or at present, seized or not, rough or fine, unexalted or exalted, far or near, the monk wisely concludes it's without essence. Monks, what essence do you see, in feelings?

7. ßMonks, in the last months of the Summer there is an illusion of water. A wise man seeing it penetrates and wisely concludes that it's without essence. Monks, what essence do you see in an illusion of water?

8. ßIn the same manner monks, whatever perceptions in the past, future or at present, seized or not, rough or fine, unexalted or exalted, far or near, a wise man examines and wisely concludes that it's without essence. Monks, what essence do you see in perceptions?

9. ßMonks, a man in need of heartwood, enters the forest with a sharp axe, seeing a huge, straight young plantain tree he cuts at the root and the top. Then he breaks open the sheaves in the trunk and does not come to even the soft wood, he does not get any heartwood.

10. ßThen a wise man examines and wisely concludes that it's without essence. Monks, what essence do you see, in a plantain trunk?

11. ßIn the same manner monks, whatever intentions in the past, future or at present, seized or not, rough or fine, unexalted or exalted, far or near, a wise man examines and wisely concludes that it's without essence. Monks, what essence do you see, in intentions?

12. ßMonks, a magician or his apprentice exhibits his magic on the crossroads. A wise man seeing it penetrates and wisely concludes that it's without essence. Monks, what essence do you see in magic?

13. ßIn the same manner monks, whatever consciousness in the past, future or at present, seized or not, far or near, rough or fine, unexalted or exalted a wise man examines and wisely concludes that it's without essence. Monks, what essence do you see, in consciousness?

14. ßMonks, the learned noble disciple seeing it thus turns from matter, feelings, perceptions, intentions, and consciousness. Turning looses interest. Without interest he is released and knows, `I am released, the holy life is lived to the end, duties are done, I have nothing more to wish'.û

15. Saying thus the Teacher,
The two-footed relation of the sun said:

1. ßMatter is comparable to foam
Feelings to bubbles,
Perceptions are comparable to illusions
Intentions to plantain sheaves
And consciousness to magic,

2. In whatever way he wisely examines it,
He sees it as useless and without essence.

3. About this body, the wise one declared,
When devoid of three, matter has to be discarded.

4. When life span, name, [1] and consciousness,
Get discarded from this body,
It lies unconscious being thrown here and there
And it becomes the food of others.

5. This is how we continue,
It's magic the foolish, prattle.
The Blessed One declared,
It's the slayer, no essence is evident there.

6. The monk with aroused effort,
And with mindful awareness should reflect,
The masses through out the day
And through the day and night.

7. Monks discard all bonds
And procure your own refuge
Until you realize extinction,
Behave as though your head has caught fire.



21. 2. 5. 4.

(96) Gomayaü Ý Cow dung

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. Seated, that monk said to the Blessed One:

4. ßVenerable sir, is there any matter that is permanent, stable, stands forever without change and destruction?

5. ßVenerable sir, are there any feelings that are permanent, stable, stand forever without change and destruction?

6. ßVenerable sir, are there any perceptions that are permanent, stable, stand forever without change and destruction?

7. ßVenerable sir, are there any intentions that are permanent, stable, stand forever without change and destruction?

8. ßVenerable sir, is there any consciousness that is permanent, stable, stand forever without change and destruction?û

9. ßMonk, there is no matter that is permanent, stable, stand forever without change and destruction.

10. ßMonk, there are no feelings that are permanent, stable, stand forever without change and destruction.

11. ßMonk, there are no perceptions that are permanent, stable, stand forever without change and destruction.

12. ßMonk, there are no intentions that are permanent, stable, stand forever without change and destruction.

13. ßMonk, there is no consciousness that is permanent, stable, stand forever without change and destruction.û

14. Then the Blessed One picked a little bit of cow dung and addressed the monks:

15. ßMonk, a gain of self, that is as big as this bit of cowdung, is not permanent, stable, stand forever without change and destruction.

16. ßMonk, if a gain of self, that is as big as this bit of cow dung, will be permanent, stable, stand forever without change and destruction, the holy life would not have been pointed out for the rightful destruction of unpleasantness. Since a gain of self, even as big as this bit of cow dung, will not be permanent, stable, stand forever without change and destruction, the holy life is pointed out for the rightful destruction of unpleasantness.

17. ßMonk, in the past there was a head anointed warrior king. It was me. I had forty thousand towns with the chief kingdom in Kusawathie.

18. ßI had forty thousand palaces, the chief was the Dhamma palace.

19. ßI had forty thousand gabled halls, the chief was the gabled hall for the arrangement of troops.

20. ßI had forty thousand couches made, of pure elephants' tusks, of gold, of pure gold, lined with the hide of the deer and covered on both sides with red covers.

21. ßI had forty thousand elephants decorated with gold ornaments and flags, with the sacrificial royal elephant, Uposatha decorated with golden chains in the forefront.

22. ßI had forty thousand horses decorated with gold ornaments and flags, with the royal horse Valahaka decorated with golden chains in the forefront.

23. ßI had forty thousand chariots decorated with gold ornaments and flags, with the royal Vejayantha decorated with golden chains in the forefront.

24. ßI had forty thousand gems with the royal gem in the forefront.

25. ßI had forty thousand women with queen Subaddha as the chief consort.

26. ßI had a following of forty thousand attendant warrior kings, with the jewel of a leader's leading.

27. ßI had forty thousand cows tethered gently to bronze pots to be milked.

28. ßI had forty thousand, hundred thousand soft linen clothes silk clothes and soft blankets made of delicate cotton.

29. ßI had forty thousand pots that cook rice by themselves, at dawn.

30. ßAt that time I lived in a single town in the kingdom of Kusawathie.

31. ßAt that time I lived in the Dhamma palace only.

32. ßAt that time I used only one gabled hall and that was the Great gabled hall for the troops.

33. ßAt that time I used only one couch made of pure elephant tusks, of gold, of pure gold, lined with the hide of the deer and covered on both sides with red covers.

34. ßOf the forty thousand elephants at that time I rode only the royal elephant Uposatha.

35. ßOf the forty thousand horses, at that time I rode only the royal horse Valahaka.

36. ßOf the forty thousand chariots at that time I mounted only the royal chariot Vejanta.

37. ßOf the forty thousand women only one attended on me at the time, either Khattiyani or Velamika,

38. ßOf the forty thousand, hundred thousand soft linen clothes silk clothes and soft blankets made of delicate cotton, at that time I used a single set of clothes.

39. ßOf the forty thousand pots that cook rice I used only one, to cook rice and the suitable soups to go with it.

40. ßThus monk all those intentions have gone by, ceased and changed.

41. ßThus monk intentions are so impermanent, unstable and not gone beyond destruction.

42. ßThus monk, it is suitable that you should turn, loose interest and be released from all intentions.û



21. 2. 5. 5.

(97) Nakasikhaü Ý On the Nail

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. Seated, that monk said to the Blessed One.

4. ßVenerable sir, is there any matter that is permanent, stable, constant, and without change and destruction?

5. ßVenerable sir, are there any feelings that are permanent, stable, constant, and without change and destruction?

6. ßVenerable sir, are there any perceptions that are permanent, stable, constant, and without change and destruction?

7. ßVenerable sir, are there any intentions that are permanent, stable, constant, and without change and destruction?

8. ßVenerable sir, is there any consciousness that is permanent, stable, constant, and without change and destruction?û

9. ßMonk, there is no matter that is permanent, stable, without change and destruction.

10. ßMonk, there are no feelings that are permanent, stable, and without change and destruction.

11. ßMonk, there are no perceptions that are permanent, stable, and without change and destruction.

12. ßMonk, there are no intentions that are permanent, stable, and without change and destruction.

13. ßMonk, there is no consciousness that is permanent, stable, and without change and destruction.û

14. Then the Blessed One mounted a little bit of sand on his nail and addressed the monks:

15. ßMonks, matter even of this magnitude is not permanent, stable, and without change and destruction. If matter even of this magnitude will be permanent, stable, and without change and destruction, the holy life would not have been pointed out for the rightful destruction of unpleasantness. Since matter even this magnitude will not be permanent, stable, and without change and destruction, the holy life is pointed out for the rightful destruction of unpleasantness.

16. ßMonk, feelings even of this magnitude is not permanent, stable, constant, and without change and destruction. If feelings even of this magnitude will be permanent, stable, and without change and destruction, the holy life would not have been pointed out for the rightful destruction of unpleasantness. Since feelings that are so small will not be permanent, stable, and without change and destruction, the holy life is pointed out for the rightful destruction of unpleasantness.

17. ßMonk, perceptions even of this magnitude, are not permanent, stable, and without change and destruction. If perceptions even of this magnitude will be permanent, stable, and without change and destruction, the holy life would not have been pointed out for the rightful destruction of unpleasantness. Since perceptions that ate even of small will not be permanent, stable, and without change and destruction, the holy life is pointed out for the rightful destruction of unpleasantness.

18. ßMonk, intentions even of this magnitude, are not permanent, stable, and without change and destruction. If intentions even of this magnitude will be permanent, stable, constant, and without change and destruction, the holy life would not have been pointed out, for the rightful destruction of unpleasantness. Since intentions even so small will not be permanent, stable, and without change and destruction, the holy life is pointed out for the rightful destruction of unpleasantness.

19. ßMonk, consciousness even of this magnitude is not permanent, stable, and without change and destruction. If consciousness even of this magnitude will be permanent, stable, and without change and destruction, the holy life would not have been pointed out for the rightful destruction of unpleasantness. Since consciousness that is so small will not be permanent, stable, and without change and destruction, the holy life is pointed out for the rightful destruction of unpleasantness.

20. ßMonk, is matter permanent or impermanent?û

ßVenerable sir, it is impermanent.û

ßThat which is impermanent, is it unpleasant or pleasant?û

ßVenerable sir, it is unpleasant.û

ßThose which are impermanent, unpleasant, changing is it suitable to be reflected, `It is mine, I am that, it is my self'?û

ßThat is not so, venerable sirû

ßAre feelings, perceptions, intentions, and consciousness, permanent or impermanent?û

ßVenerable sir, they are impermanent.û

ßThose which are impermanent, are they unpleasant or pleasant?û

ßVenerable sir, they are unpleasant.û

ßThose which are impermanent, unpleasant changing are they suitable to be reflected, they are mine, I am there, they are my self?û

ßThat is not so, venerable sir.û

21. ßTherefore monk, whatever matter, feelings, perceptions, intentions, or consciousness in the past, future or at present, seized or not, rough or fine, unexalted or exalted, far or near, are not mine, I am not there, they are not my self.

22. ßMonk, the learned noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns from intentions and turns from consciousness. Turning looses interest. Loosing interest is released and knowledge arises I am released. He knows, `Birth is destroyed, the holy life is lived to the end, duties are done, and I have nothing more to wish.'û



21. 2. 5. 6.

(98) Sudiññhaü Ý Thoroughly Realized

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. Seated, that monk said to the Blessed One.

4. ßVenerable sir, is there any matter that is permanent, stable, and without change and destruction?

5. ßVenerable sir, are there any feelings that are permanent, stable, and without change and destruction?

6. ßVenerable sir, are there any perceptions that are permanent, stable, and without change and destruction?

7. ßVenerable sir, are there any intentions that are permanent, stable, and without change and destruction?

8. ßVenerable sir, is there any consciousness that is permanent, stable, and without change and destruction?û

9. ßMonk, there is no matter that is permanent, stable, constant, without change and destruction.

10. ßMonk, there are no feelings that are permanent, stable, constant, and without change and destruction.

11. ßMonk, there are no perceptions that are permanent, stable, constant, and without change and destruction.

12. ßMonk, there are no intentions that are permanent, stable, and without change and destruction.

13. ßMonk, there is no consciousness that is permanent, stable, and without change and destruction.û



21. 2. 5. 7.

(99) Gaddula or Bhaddula I Ý The Leather Strap 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. Then the monks approached the Blessed One, worshipped and sat on a side and the Blessed One said:

3. ßMonks, there is no end and no beginning to beings, enclosed in ignorance and bound by craving, running from one existence to another.

4. ßMonks, there is a time when the great ocean dries up, disappears and becomes not evident, yet I do not declare the ending of unpleasantness to beings, enclosed in ignorance and bound by craving, running from one existence to another.

5. ßMonks, there is a time when huge Mount Sineru gets burnt, disappears, and becomes not evident, yet I do not declare the ending of unpleasantness to beings, enclosed in ignorance and bound by craving, running from one existence to another.

6. ßMonks, there is a time when the great earth gets burnt up, disappears, and becomes not evident, yet I do not declare the ending of unpleasantness to beings, enclosed in ignorance and bound by craving, running from one existence to another.

7. ßMonks, like one bound, or closely strapped to an iron pole or some post with a leather strap would turn, round and round the iron pole or post. In the same manner the not learned ordinary man who has not seen noble ones, or heard their Teaching, not trained and not clever in their Teaching, has not seen Great Beings, or heard their Teaching, not trained and not clever in their Teaching, reflects matter from self, or a material self, or in self matter, or in matter self. Reflects feelings from self, or a feeling self, or in self feelings, or in feelings self. Reflects perceptions from self, or a perceiving self, or in self perceptions or in perceptions self. Reflects intentions in self, or an intending self, or in self intentions, or in intentions self. Reflects consciousness from self, or a conscious self, or in self consciousness, or in consciousness self. He dabbles with matter, dabbles with feelings, dabbles with perceptions, dabbles with intentions, and dabbles with consciousness. Dabbling with matter he is not released from matter. Dabbling with feelings he is not released from feelings. Dabbling with perceptions he is not released from perceptions. Dabbling with intentions he is not released from intentions and dabbling with consciousness, he is not released from consciousness. Not released from consciousness he is not released from birth, decay, death, grief, lament, wailing, unpleasantness, displeasure, and distress. I say he is not released from unpleasantness.

8. ßAs for the learned noble disciple who has seen noble ones, has heard their Teaching, trained and clever in their Teaching, has seen Great Beings, had heard their Teaching, trained and clever in their Teaching, does not reflect matter from self, or a material self, or in self matter, or in matter self. Does not reflect feelings from self, or a feeling self, or in self feelings, or in feelings self. Does not reflect perceptions from self, or a perceiving self, or in self perceptions or in perceptions self. Does not reflect intentions in self, or an intending self, or in self intentions, or in intentions self. Does not reflect consciousness from self, or is conscious self, or in self consciousness, or in consciousness self. He does not dabble with matter, dabble with feelings, dabble with perceptions, dabble with intentions and does not dabble with consciousness. Not dabbling with matter he is released from matter. Not dabbling with feelings he is released from feelings. Not dabbling with perceptions he is released from perceptions. Not dabbling with intentions he is released from intentions and not dabbling with consciousness he is released from consciousness. Released from consciousness he is released from birth, decay, death, grief, lament, wailing, unpleasantness, displeasure, and distress. I say he is released from unpleasantness.û



21. 2. 5. 8.

(100) Gaddula II Ý The Leather Strap 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. Then the monks approached the Blessed One, worshipped and sat on a side and the Blessed One said:

3. ßMonks, there is no end and no beginning to beings, enclosed in ignorance and bound by craving, running from one existence to another.

4. ßMonks, like one bound, or closely strapped to an iron pole or post with a leather strap, going would go close to the iron pole or post, standing would stand close to the iron pole or post, sitting would sit close to it, lying would lie close to it.

5. ßIn the same manner the not learned ordinary man reflects, ßMatter is mine, I am matter, it is my self; feelings are mine, I am feelings, they are my self; perceptions are mine, I am perceptions, they are my self; intentions are mine, I am intentions, they are my self; consciousness is mine, I am consciousness, it is my self.' Going he goes to the five holding masses, standing, stands on them, sitting, sits on the five holding masses, and lying, lies on the five holding masses.

6. ßTherefore, monks, examining internally you should reflect, since long this mind was defiled by greed, hate and delusion. Monks, the defiled mind defiles beings, and the pure mind purifies beings.

7. ßMonks, do you see? Behavior, is the present mental condition?û

ßYes, venerable sir, we do.û

ßMonks, behavior is what was thought and active thinking is the procedure of mind.

8. ßTherefore, monks, examining internally you should reflect, since long this mind was defiled by greed, hate and delusion. Monks, the defiled mind defiles beings, and the pure mind purifies beings.

9. ßMonks, I do not see any other thing that is kept to oneself as the behavior of mind. Even these four footed living things behave as they think and it's a series of actions to them.

10. ßTherefore, monks, examining internally you should reflect, since long this mind was defiled by greed, hate and delusion. Monks, the defiled mind defiles beings, and the pure mind purifies beings.

11. ßMonks, a painter drawing pictures with white, red, orange paint or lacquer on a smooth surface, a wall or a fine cloth would create the image of a woman or man with all limbs and details, in the same manner the not learned ordinary man, creating creates with matter, creating creates with feelings, creating creates with perceptions, creating creates with intentions and creating creates with consciousness.

12. ßMonks, is matter permanent or impermanent?û

ßVenerable sir, it is impermanent.û

ßThat which is impermanent, is it unpleasant or pleasant?û

ßVenerable sir, it is unpleasant.û

ßThat which is impermanent, unpleasant and a changing thing, is it suitable to be reflected, `It is mine, I am that, it is my self'?û

ßThat is not so, venerable sirû

13. ßAre feelings, perceptions, intentions or consciousness, permanent or impermanent?û

ßVenerable sir, they are impermanent.û

ßThose which are impermanent, are they unpleasant or pleasant?û

ßVenerable sir, they are unpleasant.û

ßThose which are impermanent, unpleasant, changing are they suitable to be reflected, they are mine, I am there they are my self?û

ßThat is not so, venerable sir.û

14. ßTherefore monks, whatever matter, feelings, perceptions, intentions, or consciousness in the past, future or at present, seized or not, rough or fine, unexalted or exalted, far or near, is not mine, I am not that, it is not my self. Monks, the learned noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns from intentions and turns from consciousness. Turning looses interest. Loosing interest is released, and knowledge arises, `I am released.' He knows, `Birth is destroyed, the holy life is lived to the end, duties are done, and I have nothing more to wish.'û



21. 2. 5. 9.

(101) Vàsijañà Ý Handle of the Mason's Adze

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 monks approached the Blessed One, worshipped and sat on a side and the Blessed One said:

3. ßMonks, I declare the destruction of desires knowing and seeing, not without knowing and seeing.

4. ßMonks, knowing and seeing what, is the destruction of desires? This is matter, this, its rising and this, its fading. These are feelings, this, their rising and this, their fading. These are perceptions, this, their rising and this, their fading. These are intentions, this, their rising and this, their fading. This is consciousness, this, its rising and this, its fading.

5. ßMonks, to the monk dwelling not yoked to the development of his mind, the wish may arise several times, `May my mind be released from desires without holding.' Yet his mind does not find release without holding.

6. ßWhat is the reason? His mind is not developed, is the reply. Not developed in what? Not developed in the four ways of establishing mindfulness, the four right endeavors, the four ways of making determinations, the five mental faculties, the five powers, the seven enlightenment factors, and the eight-factored path of the noble ones.

7. ßThe hen sitting on the eggs for eight, ten, or twelve days, is not satisfactory and enough for the eggs to hatch.

8. ßThe wish may arise to the hen, `May the chicken break open the shell with the nails of their feet or their beaks and be born safely.' Yet it is not possible for the chicken to break open the shell with the nails of their feet or their beaks and be born safely.

9. ßWhat is the reason? The hen sitting on the eggs for eight, ten, or twelve days, is not satisfactory and enough for the eggs to hatch.

10. ßMonks, in the same way, to the monk dwelling unyoked to the development of his mind, the wish may arise several times, `May my mind be released from desires without holding.' Yet his mind does not find release without holding.

11. ßWhat is the reason? His mind is not developed, is the reply. Not developed in what? Not developed in the four ways of establishing mindfulness, the four right endeavors, the four ways of making determinations, the five mental faculties, the five powers, the seven enlightenment factors. and the eight-factored path of the noble ones.

12. ßMonks, to the monk dwelling yoked to the development of his mind, the wish may not even arise `May my mind be released from desires without holding.' Yet his mind finds release without holding.

13. ßWhat is the reason? His mind is developed, is the reply. Developed in what? The mind is developed in the four ways of establishing mindfulness, the four right endeavors, the four ways of making determinations, the five mental faculties, the five powers, the seven enlightenment factors, and the eight-factored path of the noble ones.

14. ßLike the hen sittig on the eggs for eight, ten, or twelve days is satisfactory and enough for the eggs to hatch. The wish may not even arise to the hen, `May the chicken break open the shell with the nails of their feet or their beaks and be born safely.' Yet it is possible for the chicken to break open the shell with the nails of their feet or their beaks and be born safely.

15. ßWhat is the reason? The hen sitting on the eggs for eight, ten, or twelve days, is satisfactory and enough for the eggs to hatch.

16. ßMonks, in the same way, to the monk dwelling yoked to the development of his mind, the wish may not even arise several times, `May my mind be released from desires without holding.' Yet his mind finds release without holding.

17. ßWhat is the reason? His mind is developed is the reply. The mind is developed in what? It is developed in the four ways of establishing mindfulness, the four right endeavors, the four ways of making determinations, the five mental faculties, the five powers, the seven enlightenment factors, and the eight-factored path of the noble ones.

18. ßMonks, to the mason or his apprentice, the marks of the fingers and the mark of the hand becomes apparent on the handle of the adze. Yet he does not know, `This much of the handle has got wasted today, or tomorrow it is this much,' but he knows that the handle has got wasted.

19. ßIn the same manner monks to the monk dwelling yoked to the development of the mind, even if knowledge does not arise, `Today this much of the desires have got destroyed and tomorrow it is this much,' he knows that desires have got destroyed.

20. ßMonks, to stop quickly the decay of the bindings of ropes and twigs of an ocean-going ship, close to earth and water, subjected to heat and air, in Winter is raised above the water.

21. ßMonks, in the same manner the bonds of a monk yoked to the development of the mind quickly get destroyed and decayed.



21. 2. 5. 10.

(102) Aniccasa¤¤à Ý The Perception of Impermanence

1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.

2. Then the monks approached the Blessed One, worshipped and sat on a side and the Blessed One said:

3. ßMonks, of the monk developing and making much the perception of impermanence, all sensual greed, all material greed, the greed `to be', all ignorance and the measuring `I am', get destroyed altogether.

4. ßIn the Autumn the farmer ploughs his field, cutting and tearing all the roots with a huge plough. In the same manner the monk, developing the perception of impermanence, destroys all sensual greed, all material greed, the greed `to be', all ignorance and the measuring `I am',

5. ßJust as the reapers would reap the reeds, and holding the top of the reeds would shake off the seeds, in the same manner the monk, developing the perception of impermanence, destroys all sensual greed, all material greed, the greed `to be', all ignorance and the measuring `I am'.

6. ßJust as when the stem of a bunch of mangoes is broken, all the mangoes in the bunch get dismantled, in the same manner the monk, developing the perception of impermanence, destroys all sensual greed, all material greed, the greed `to be', all ignorance and the measuring `I am'.

7. ßJust as all the rafters meet at the ridgepole, supporting the framework of a gabled roof, and it is said to be the chief beam, in the same manner the monk, developing the perception of impermanence, destroys all sensual greed, all material greed, the greed `to be', all ignorance and the measuring `I am'.

8. ßJust as of all scents of roots the kàlànusari (a kind of fragrant sandalwood) is said to be the chief, in the same manner the monk, developing the perception of impermanence, destroys all sensual greed, all material greed, the greed `to be', all ignorance and the measuring `I am'.

9. ßJust as of all scents of heartwood of the lohkitacandanaü (a kind of red sandalwood) is said to be the chief. In the same manner the monk, developing the perception of impermanence ... re ... and the measuring `I am'.

10. ßJust as of all scents of flowers the vassikaü (a kind of fragrant flower) is said to be the chief. In the same manner the monk, developing the perception of impermanence ... re ... and the measuring `I am'.

11. ßJust as all subordinate kings are junior to the Universal Monarch and the Universal Monarch is said to be the chief, in the same manner the monk, developing the perception of impermanence ... re ... and the measuring `I am'.

12. ßMonks, just as the radiance of the stars is not even one-fourth the radiance of the moon, not even one-sixteenth portion, in the same manner the monk, developing the perception of impermanence, . . re ... and the measuring `I am'.

13. ßMonks in the Autumn when the sky is clear, is free from clouds, the sun having ascended in the sky, has dispelled all darkness and burns and shines, in the same manner the monk, developing the perception of impermanence, destroys all sensual greed, all material greed, the greed `to be', all ignorance, and the measuring `I am'.

14. ßMonks, developing and making much the perception of impermanence, in which manner do all sensual greed, all material greed, the greed `to be', all ignorance and the measuring `I am', get destroyed altogether?

15. ß`This is matter, this, its rising and this, its fading. These are feelings, this, their rising and this, their fading. These are perceptions, this, their rising and this, their fading. These are intentions, this, their rising and this, their fading. This is consciousness, this, its rising and this, its fading.'

16. ßMonks, developing and making much the perception of impermanence, in this manner all sensual greed, all material greed, the greed `to be', all ignorance and the measuring `I am', get destroyed altogether.û

--------------------

Notes

1. Nama Ý name. This word denotes all the mental conditions and this Pali word `nama' stands for these mental conditions in Pali, sanna, vedana, phassa, cetana, and manasikara. They are perceptions, feelings, intentions, contact, and attention.