Samyutta Nikaya - Khandha Samyutta - Thera Vagga

Sutta Pitaka
Samyutta Nikaya
Division III Ý Khandhaka
Book 21 Ý Khandha Samyutta
Section 2 Ý The Middle Fifty
Chapter 4 Ý Thera (Cattutho) Vagga

Namo tassa bhagavato arahato samma sambuddhassa



21. 2. 4. 1.

(83) Anando Ý Venerable Ananda

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

2. From there venerable Ananda addressed the monks: ßFriends, monks!û

And those monks replied: ßYes, friend.û

Venerable Ananda said:

3. ßFriends, when I was a novice, venerable Punna Mantaniputta helped me much. He advised me thus: ßFriend, Ananda, it occurs `I am' on account of seizing not without.

4. Seizing what does it occur `I am'.

Seizing matter it occurs, I am, not without . Seizing, feelings, perceptions, intentions and seizing consciousness it occurs, I am, not without.

5. Friend, ânanda, like a young man, woman or a child fond of adorning would see the reflection of the face in a mirror or a pure water surface, in the same manner friend, approaching matter one would think I am. Approaching feelings he would think I am. Approaching perceptions he would think I am. Approaching intentions he would think I am; And approaching consciousness he would think I am.

6. ânanda, is matter permanent or impermanent?û

ßFriend, it is impermanent.û

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

ßFriend, 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, friend.û

7-10. Are feelings, perceptions, intentions or consciousness permanent or impermanent?û

ßFriend, they are impermanent.û

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

ßFriend, they are unpleasant.û

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

ßThat is not so, friend.û

11. ßTherefore friend, 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, is not mine, I am not there, it is not my self.

12. ânanda, 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.

13. Friend, when I was a novice, venerable Puõõa Mantàniputta helped me much. He advised me, in this: manner and hearing this exposition I grasped the essence of the Teaching.û



21. 2. 4. 2.

(84) Tisso Ý Venerable Tissa

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

2. At that time venerable Tissa the Blessed One's cousin brother, from the father's side, was informing many monks: ßBodily I feel weak, even the directions are not clear to me, I can't understand the Teaching too, I feel sluggish and sleepy, I lead the holy life not attached to it and I have doubts about the Teaching.û

3. Then many monks approached the Blessed One, worshipped and sat on a side.

4. Sitting those monks said to the Blessed One: Venerable sir, venerable Tissa the Blessed One's cousin brother, from the father's side, has told us: 'Bodily I feel weak, even the directions are not clear to me, I can't understand the Teaching too, I feel sluggish and sleepy, I lead the holy life not attached to it and I have doubts about the Teaching.'

5. The Blessed One called a certain monk and told him: ßMonk, in my words tell the monk Tissa that the Teacher wants him.û

6. He agreed and approaching venerable Tissa told him: ßVenerable one the Teacher wants you.û

7. Venerable Tissa agreeing approached the Blessed One, worshipped and sat on a side.

8. To venerable Tissa seated on a side the Blessed One said: ßTissa, is it true that you have told these words to many monks, `Bodily I feel weak, even the directions are not clear to me, I can't understand the Teaching too, I feel sluggish and sleepy, I lead the holy life not attached to it and I have doubts about the Teaching.'

ßVenerable sir, that is true.û

9. Tissa, to one whose greed, interest, love, thirst, wailing and craving for matter, has not ceased, would grief, lament, unpleasantness, displeasure and distress arise when matter changes and takes some other form?û

ßYes, it would, venerable sir.û

10-13. Tissa, to one whose greed, interest, love, thirst, wailing and craving for feelings, perceptions, intentions, and consciousness have not ceased, would grief, lament, unpleasantness, displeasure and distress arise when consciousness changes and takes some other form?û

ßYes, it would, venerable sir.û

14. ßExcellent! Tissa, you have understood it. When greed, interest, love, thirst, wailing and craving for consciousness, have not ceased, grief, lament, unpleasantness, displeasure and distress arise when consciousness changes and takes some other formû

ßYes, venerable sir. It would be so.û

15. ßTissa, to one whose greed, interest, love, thirst, wailing and craving for matter, have ceased, would grief, lament, unpleasantness, displeasure and distress arise when matter changes and takes some other form?û

ßNo! Venerable sir, it would notû

16. ßTissa, to one whose greed, interest, love, thirst, wailing and craving for matter have ceased, would grief, lament, unpleasantness, displeasure and distress arise when matter changes and takes some other form?û

ßNo! Venerable sir, it would not.û

17. ßExcellent! Tissa, you have understood it. When greed, interest, love, thirst, wailing and craving for matter, feelings, perceptions and consciousness, have ceased grief, lament, unpleasantness, displeasure and distress would not arise when consciousness changes and takes some other formû

ßNo! Venerable sir, it would not.û

18. ßExcellent! Tissa, it happens thus. When greed, interest, love, thirst, wailing and craving for matter, feelings, perceptions and consciousness, have ceased, grief, lament, unpleasantness, displeasure and distress do not arise when consciousness changes and takes some other form.û

19. Tissa, 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

20-23. Are 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 unpleasantû

24. Therefore Tissa, 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, is not mine, I am not there, it is not my self.

25. Tissa, 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 there is nothing more to wish.

26. Tissa, there are two persons, one clever in the path and one not clever in the path. The one not clever in the path asks the one clever in the path about the path and he says thus: ßGood one, this is the path. Go along this, for a moment and you see a fork in the path. Leave alone the turn to the left and take the right turn. Going along that for a moment, you see a dense forest. Go through the dense forest for a moment and you see a marshy low lying land. Go through the marshy low lying land for a moment and you see a precipice. Go down the precipice and you see a. pleasant stretching plain.

27. Tissa, I give this comparison to explain the meaning. This is its meaning.

28. Tissa, the one not clever in the path is a synonym for the ordinary man. The one clever in the path is a synonym for the Thus Gone One, worthy and rightfully enlightened.

29. Tissa, the fork in the path is a synonym for doubts. The path to the left is the wrong eightfold path, consisting of wrong view, .. re ... wrong concentration. The path to the right is the right Eightfold Path, of the noble ones consisting of right view, .. re ... right concentration.

30. Tissa, dense forest is a synonym for ignorance Marshy low lying land is a synonym for sensuality. Precipice is a synonym for anger and grudge. Pleasant, stretching plain is a synonym for extinction.

31. Tissa, delight in my advice and helpful friendship.

32. The Blessed One said this and venerable Tissa delighted in the words of the Blessed One.û



21. 2. 4. 3.

(85) Yamako Ý Venerable Yamaka

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

2. At that time to a monk named Yamaka this evil view had arisen. `As I know the Teaching of the Blessed One, the monk who has destroyed desires, at the breakup of the body, after death will cease to be and will be destroyed.

3. Many monks heard that this evil thought had risen to the monk Yamaka.

`As I know the Teaching of the Blessed One, the monk who has destroyed desires, at the breakup of the body after death, will cease, will be destroyed'

4. Then those monks approached venerable Yamaka exchanged friendly greetings with him and sat on a side

5. Sitting those monks said to venerable Yamaka: ßFriend, Yamaka is it true that this evil view has arisen to you.?'û .

6. ßFriends, as I know the Teaching of the Blessed One, the monk who has destroyed desires, at the breakup of the body after death will cease, will be destroyed.û

7. ßFriend Yamaka, do not say that, do not accuse the Blessed One. It is no good to accuse the Blessed One. The Blessed One does not say that the monk who has destroyed desires, at the breakup of the body, after death will cease, will be destroyed.

8. Even when those monks told venerable Yamaka, he held steadfastly to his view. `As I know the Teaching of the Blessed One, the monk who has destroyed desires, at the breakup of the body after death, will cease and will be destroyed

9. As those monks could not wean venerable Yamaka from that evil view, they got up from their seats and approached venerable Sàriputta and told him: ßFriend Sàriputta, to a monk named Yamaka this evil view has arisen. `As I know the Teaching of the Blessed One, the monk who has destroyed desires, at the breakup of the body after death, will cease and will be destroyed. Good if venerable Sàriputta would approach venerable Yamaka out of compassion.

10. Venerable Sàriputta accepted it silently.

11. Then venerable Sàriputta getting up from his seclusion in the evening, approached venerable Yamaka exchanged friendly greetings and sat on a side.

12. Venerable Sàriputta seated on a side said to venerable Yamaka: ßFriend Yamaka, is it true that this evil view has arisen to you. `As I know the Teaching of the Blessed One, the monk who has destroyed desires, at the breakup of the body after death will cease and will be destroyed?û

13. ßYes, friend, as I know the Teaching of the Blessed One, the monk who has destroyed desires, at the breakup of the body after death will cease, will be destroyed.û

14. Yamaka, is matter permanent or impermanent?û

ßFriend, it is impermanent.û

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

ßFriend, 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, friend.û

15-18. Friend, Yamaka, are feelings, perceptions, intentions, and consciousness permanent or impermanent?û

ßFriend, they are impermanent.û

ßThose which are impermanent are they unpleasant or pleasant?û

ßFriend, they are unpleasantû

19. Therefore, Yamaka, 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 there, they are not my self.

20. Yanaka, 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.

21. Yamaka, do you reflect matter, as the Thus Gone One?û

ßNo, friend.I do not.û

22-25. Yamaka, do you reflect feelings, perceptions, intentions or consciousness as the Thus Gone One?û

ßNo, friend.I do not.û

26. Yamaka, do you reflect the Thus Gone One in matter?û

ßNo, friend.I do not.û

Do you reflect the Thus Gone One outside matter?

ßNo, friend.I do not.û

27-30. Yamaka, do you reflect the Thus Gone One in feelings, in perceptions, in intentions, or in consciousness?û

ßNo, friend.I do notû

Do you reflect the Thus Gone One outside, feelings, outside perceptions, outside intentions, or even outside consciousness?

ßNo, friend.I do not.û

31. Friend Yamaka, do you reflect matter, feelings, perceptions, intentions, and consciousness as the Thus Gone One?û

ßNo, friend.I do notû

32. Friend Yamaka, do you reflect immaterial, non-feeling, no perceptions, no intentions and lack of consciousness as the Thus Gone One?û

ßNo, friend I do not.û

33. Yamaka, so far even now, in truth, not gaining the Thus Gone One, it is not fair to declare that you know the Teaching declared by the Thus Gone One, by saying `the monk who has destroyed desires, at the breakup of the body after death will cease, will be destroyed.'

34. ßFriend, Sàriputta, earlier I had that evil view because of ignorance. Hearing venerable Sàriputta's explanation that evil view is dispelled and I have grasped the Teaching.

35. Friend Yamaka, if you were asked: 'Friend, Yamaka, what would happen to the perfected monk who has destroyed desires. How would you explain this?

36. Friend, if I was asked: 'Friend, Yamaka, what would happen to the perfected monk who has destroyed desires. I would explain thus: ßFriend, matter is impermanent. That which is impermanent is unpleasant. That unpleasantness has ceased and vanished. Friend, feelings, perceptions, intentions, .. re ... and consciousness are impermanent. Those which are impermanent are unpleasant. That unpleasantness has ceased and vanished

Friend, I will explain it thusû

37. ßExcellent! Friend Yamaka! I will give a comparison for you to understand the meaning better.

38. Yamaka, there is a householder or the son of a householder, who is very rich with much wealth, resources and also protected. He has an enemy who desires to destroy him, to kill him for some reason. He contemplates, this householder is rich has wealth and resources and is protected it is not easy to get at him and kill him forcefully. What if I encroach and kill him. So he approaches that householder and tells him shall I attend on you sir? So he gets up before him and sleeps after he sleeps, does his biddings and speaks kindly.

Thus he builds a close friendship and wins his favor and becomes his designer. Then knowing that there is secrecy he kills him with a sharp weapon.

39. Yamaka, when that man approached the householder and said: 'Sir, I will attend on you,' would the householder have known, this is my assassin, he continually intends to kill me.

40. When that man got up before him slept after him, did his biddings and spoke kindly would the householder have known, this is my assassin, he continually intends to kill me.

41. When he snatched a secret chance and designed to kill him would the householder have known, this is my assassin, he continually intends to kill me.

No, friend, he would not have known that.

42. In the same manner friend, 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 from 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.

43. He does not know that matter is impermanent, as it really is. He does not know that feelings, perceptions, intentions, and consciousness are impermanent. as they really are.

44. He does not know that matter is unpleasant, as it really is. He does not know that feelings, perceptions, intentions, and consciousness are unpleasant as they really are.

45. He does not know that matter lacks self, as it really does. He does not know that feelings, perceptions, intentions, and consciousness lack self as they really do.

46. He does not know that matter is compounded, as it really is. He does not know that feelings, perceptions, intentions, and consciousness are compounded as they really are.

47. He does not know that matter is an assassin, as it really is. He does not know that feelings, perceptions, intentions, and consciousness are assassins. as they really are.

48. He approaches matter, grasps it, pays attention to it, thinking it is my self. He approaches feelings, perceptions, intentions, and consciousness, grasps them pays attention to them, thinking they are my self. Thus these five holding masses approached, grasped and paid attention to, conduces to ill being and unpleasantness for a long time.

49. Friend, as for the learned noble disciple who has seen noble ones, heard their Teaching, trained and clever in their Teaching, has seen Great Beings, 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 from self, or an intending self, or in self intentions, or in intentions self. Does not reflect .consciousness from self, or a conscious self, or in self consciousness, or in consciousness self.

50. He knows that matter is impermanent, as it really is. He knows that feelings, perceptions, intentions, and consciousness are impermanent. as they really are

51. He knows that matter is unpleasant, as it really is. He knows that feelings, perceptions, intentions, and consciousness are unpleasant as they really are.

52. He knows that matter lacks self, as it really does. He knows that feelings, perceptions, intentions, and consciousness lack self as they really do.

53. He knows that matter is compounded, as it really does. He knows that feelings, perceptions, intentions, and consciousness are compounded as they really do.

54. He knows that matter is an assassin, as it really is. He knows that feelings, perceptions, intentions, and consciousness are assassins. as they really are.

55. He does not approach matter, grasp it and attend on it, thinking it is my self. He does not approach feelings, perceptions, intentions, and consciousness, grasp them and attend on them, thinking they are my self. Thus these holding masses not approached, grasped, attended and not thought they are my self conduces to well being and happiness for a long time.

56. Friend Sàriputta, you are one of those venerable ones who advize and incite co-associates in the holy life, desiring their welfare out of compassion. My mind is released without desires hearing venerable Sàriputta's discourse.

57. Venerable Yamaka delighted in the words of venerable Sàriputta.



21. 2. 4. 4.

(86) Anuruddho Ý Venerable Anuruddha

1. I heard thus. At one time the Blessed One was living in the gabled hall in the Great Forest in Vesali.

2. At that time venerable Anuruddha was living in a hut of leaves in the forest, in the vicinity of the Blessed One.

3. Then many wandering ascetics of other sects approached venerable Anuruddha, exchanged friendly greetings and sat on a side.

4. Sitting the wandering ascetics of other sects said thus to venerable Anuruddha: ßFriend, Anuruddha, since the Thus Gone One is the most noble man, the foremost man, has attained the summit, he should be made known in these four instances: 'The Thus Gone One is after death, or the Thus Gone One is not after death, or the Thus Gone One is and is not after death, or the Thus Gone One neither is nor is not after death.

5. When this was said venerable Anuruddha said thus to the wandering ascetics of other sects:

ß Friends, since the Thus Gone One is the most noble man, the foremost man, has attained the summit, he should be made known, other than in these four instances: 'The Thus Gone One is after death, or the Thus Gone One is not after death, or the Thus Gone One is and is not after death, or the Thus Gone One neither is nor is not after death.û

6. When this was said the wandering ascetics of other sects said to venerable Anuruddha: ßThis monk is a novice who has gone forth recently or if he is an elder, he should be foolish and not learnedû

7. The wandering ascetics depreciating venerable Anuruddha as a novice and as foolish got up from their seats and went away.

8. Soon after they had gone away it occurred to venerable Anuruddha, if the wandering ascetics had asked a further question, how should I explain it, according to the words of the Blessed One becoming truthful and not accusing and blaming the Blessed One falsely.

9. Then venerable Anuruddha approached the Blessed One, worshipped and sat on side.

10. Sitting on a side venerable Anuruddha said to the Blessed One: ßVenerable sir, I was living in a hut of leaves in the forest, in the vicinity of the Blessed One. Then many wandering ascetics of other sects approached me exchanged friendly greetings and sat on a side.

10. Sitting on a side the wandering ascetics of other sects said: ßFriend, Anuruddha, since the Thus Gone One is the most noble man, the foremost man, has attained the summit, he should be made known in these four instances: 'The Thus Gone One is after death, or the Thus Gone One is not after death, or the Thus Gone One is and is not after death, or the Thus Gone One neither is nor is not after death.

11. Venerable sir, when this was said, I said thus to the wandering ascetics of other sects. Friends, since the Thus Gone One is the most noble man, the foremost man, has attained the summit, he should be made known, other than in these four instances: 'The Thus Gone One is after death, or the Thus Gone One is not after death, or the Thus Gone One is and is not after death, or the Thus Gone One neither is nor is not after death.û

12. Venerable sir, when this was said the wandering ascetics of other sects said. This monk is a novice who has gone forth recently or if he is an elder, he should be foolish and not learnedû

13. Venerable sir, the wandering ascetics depreciating me as a novice and as foolish got up from their seats and went away.

14. Venerable sir, soon after they had gone away it occurred to me if the wandering ascetics had asked a further question, how could I have explain it according to the words of the Blessed One becoming truthful and not accusing and blaming the Blessed One falsely.û

15. Anuruddha, 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

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

16. ßTherefore Anuruddha, 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.

17. Anurudha, 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.

18. Anurudha, do you reflect the Thus Gone One is matter?û

ßNo, venerable sirû

Anurudha, do you reflect the Thus Gone One is feelings, perceptions, intentions, or consciousness?û

ßNo, venerable sir.û

19. Anuruddha, do you reflect the Thus Gone One in matter?

ßNo, venerable sirû

ßAnurudha, do you reflect the Thus Gone One outside matter? Do you reflect the Thus Gone One outside feelings, perceptions, intentions or even outside consciousness?û

ßNo, venerable sir.û

20. Arurudha, do you reflect the Thus Gone One is immaterial, not feeling, not perceptive, non-intentional and lacking consciousnessû

ßNo, venerable sir, I do notû

21. ßAnurudha, so far even now, in truth, not gaining the Thus Gone One, is it fair to declare the Thus Gone One is the most noble man, the foremost man, has attained the summit, he should be made known in these four instances: 'The Thus Gone One is after death, or the Thus Gone One is not after death, or the Thus Gone One is and is not after death, or the Thus Gone One neither is nor is not after death?û

22. ßNo, venerable sir.û

22. ßExcellent! Anurudha, even earlier and now too I point out unpleasantness and the cessation of unpleasantness.û



21. 2. 4. 5.

(87) Vakkali Ý Venerable Vakkali

1. At one time the Blessed One lived in the squirrels' sanctuary in Rajagaha.

2. At that time venerable Vakkali was living unpleasantly in a potter's house, gravely ill and diseased

3. Then venerable Vakkali addressed his attendant;-ßFriend, please approach the Blessed One and in my name worship the Blessed One with your head at his feet and tell: ßVenerable sir, venerable Vakkali too worships the Blessed One with his head at the feet of the Blessed One. He is gravely ill and diseased and it's good if the Blessed One would approach venerable Vakkali out of compassion.û

4. That monk agreed, approached the Blessed One, worshipped and sat on side.

5. Sitting on a side said to the Blessed One: ßVenerable sir, venerable Vakkali is gravely ill and diseased. He worships the Blessed One with his head at the feet of the Blessed One and also says, it's good if the Blessed One would approach venerable Vakkali out of compassion.û

The Blessed One accepted it in silence.

6. Then the Blessed One dressed and taking bowl and robes approached venerable Vakkali.

7. Seeing the Blessed One approaching in the distance, venerable Vakkali moved in his bed.

8. The Blessed One said: ßVakkali do not move in your bed, there are seats prepared, we can take a seat.û And the Blessed One sat on the prepared seat.

9. Sitting the Blessed One said: ßVakkali, are you alright and enduring? Are unpleasant feelings decreasing not increasing? Is the end of decreasing unpleasant feelings that is evident, not the end of increasing unpleasant feelings?û

ßVenerable sir, I do not feel alright and am not enduring. My unpleasant feelings are grave, evidently approaching the increasing end, not the decreasing end.û

10. ßVakkali, do you have any doubts or any remorse?û

ßVenerable sir, I have many doubts and remorse too.û

11. ßVakkali, do you not have any blames for the self on account of your virtues?û

ßVenerable sir, I have no blames from the self on account of my virtues.û

12. ßVakkali, since you do not have any blames for the self on account of your virtues, on account of what do you have doubts and remorse?û

ßVenerable sir, since long I had an intention to see the Blessed One, yet my body was not strong enough to approach the Blessed One.û

13. ßVskksli, give it up. How would it help you seeing this putrid body? He who sees the Teaching sees me. He who understands me, understands the Teaching.

14. Vakkali 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 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

15. ßTherefore Vakkali, 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.

16. Vakkali, 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.

17. The Blessed One advising venerable Vakkali thus, got up from his seat and went to the Gijjha peak.

18. Soon after the Blessed One had gone venerable Vakkali addressed his attendant: ßFriend, carry me on my bed to the Black Rock on the side of Isigili. How could someone like me think to pass off inside a house?

19. Those monks agreed and carrying venerable Vakkali on his bed approached the Black Rock on the side of Isigili.

20. The Blessed One, that night and until the end of that day dwelt on the Gijjha peak

21. When the night was far spent two gods illuminating the complete Gijjha peak approached the Blessed One, worshipped and stood on a side.

22. One of those gods said to the Blessed One: ßVenerable sir, venerable Vakkali thinks of dissociating himself from the world.û

23. The other god said: ßVenerable sir, is he released, will he be released?û

24. Those gods saying thus, worshipped and circumambulated the Blessed One and disappeared 25. The Blessed One addressed the monks at the end of that night. Monks, approach venerable Vakkali and say: ßFriend, Vakkali listen to the words of the Blessed One, who says, yesterday, when the night was far spent, two gods illuminating the complete Gijjha peak approached me worshipped and stood on a side. One of those gods said to me Venerable sir, venerable Vakkali thinks of dissociating himself from the world. The other god said, Venerable sir, if he is not released, will he be released?û. Those gods saying thus, worshipped and circumambulated me and disappeared. Vakkali, have no fears, your death is not evil and you give up time, without evil.û

26. That monk agreed, approached venerable Vakkali and said: ßFriend, Vakkali, listen to the words of the Blessed One and the words of two gods.û

27. Then venerable Vakkali addressed his attendant thus: ûCome friend! Help me to get down from my bed. How could someone like me think to listen to the Blessed One's advice, while sitting on my bed

28. Those monks agreed and helped venerable Vakkali to get down from his bed.

29. ßFriend, yesterday, when the night was far spent, two gods illuminating the complete Gijjha peak approached the Blessed One worshipped and stood on a side. One of those gods said to the Blessed One, Venerable sir, venerable Vakkali thinks of dissociating himself from the world. The other god said, Venerable sir, if he is not released, will he be released? Those gods saying that worshipped and circumambulated the Blessed One and disappeared. And the Blessed One says: Vakkali, do not fear death, it is not evil and you give up time, without evil.û

30. Then, friend, worship the feet of the Blessed One in my words and tell the Blessed One: ßVenerable sir, the monk Vakkali is gravely ill and in unpleasantness. He worships the feet of the Blessed One with his head at the feet. He says. `Matter is impermanent and has no doubts about it. The impermanent is unpleasant and he has no doubts about that. For those impermanent, unpleasant, changing things he does not have any interest, greed or love. He has no doubts about this. Feelings, perceptions, intentions, and consciousness are impermanent he has no doubts about it. The impermanent are unpleasant and he has no doubts about that. For those impermanent, unpleasant, changing things he does not have any interest, greed or love. He has no doubts about this

31. That monk agreed and went away.

32. Soon after that monk had gone away, venerable Vakkali procured a knife and took his life.

33. Then, those monks approached the Blessed One worshipped the Blessed One and said: ßVenerable sir, the monk Vakkali is gravely ill and in unpleasantness. He worships the feet of the Blessed One with his head at the feet. He says. `Matter is impermanent and has no doubts about it. The impermanent is unpleasant and he has no doubts about that. For the impermanent, unpleasant, changing he does not have any interest, greed or love. He has no doubts about this. Feelings, perceptions, intentions, and consciousness are impermanent he has no doubts about it. The impermanent are unpleasant he has no doubts about that. For those impermanent, unpleasant, changing he does not have any interest, greed or love. He has no doubts about this

34. The Blessed One addressed the monks: ßMonks, let us approach the Black Rock on the side of Isigili, there venerable Vakkali has taken his life. Those monks agreed.

35. Then the Blessed One approached the Black Rock on the side of Isigili with a large number of monks.

36. Even in the distance the Blessed One saw venerable Vakkali's body rolled lifeless on the bed.

37. At that time a dark cloud moved to the east, then to the west, north, south, above below and in the inter directions.

38. The Blessed One addressed the monks: ßMonks, do you see a dark cloud moving to the east, then to the west, north, south, above below and in the inter directions?

39. Monks, it's Death the Evil One searching the establishment of the consciousness of the clansman Vakkali

40. Monks, the clansman Vakkali has had final extinction, his consciousness unestablished.



21. 2. 4. 6.

(88) Assaji Ý Venerable Assaji

1. At one time the Blessed One lived in the bamboo grove, in the squirrels' sanctuary in Rajagaha.

2. At that time venerable Assaji was living unpleasantly in Kassapa's monastery, gravely ill and diseased

3. Then venerable Assaji addressed his attendant;-ßFriend, please approach the Blessed One and in my name worship the Blessed One with your head at his feet and tell: ßVenerable sir, venerable Assaji too worships the Blessed One with his head at the feet of the Blessed One. He is gravely ill and diseased and it's good if the Blessed One would approach venerable Assaji out of compassion.û

4. That monk agreed, approached the Blessed One, worshipped and sat on a side.

5. Sitting on a side he said to the Blessed One: ßVenerable sir, venerable Assaji is gravely ill and diseased. He worships the Blessed One with his head at the feet of the Blessed and also says, it's good if the Blessed One would approach venerable Assaji out of compassion.û

The Blessed One accepted it in silence.

6. Then the Blessed One getting up from his evening seclusion approached venerable Assaji.

7. Seeing the Blessed One approaching in the distance, venerable Assajã moved on his bed.

8. The Blessed One said: ßAssaji do not move on your bed, there are seats prepared, we can take a seat.û And the Blessed One sat on the prepared seat.

9. Sitting the Blessed One said: ßAssaji, are you alright and enduring? Are unpleasant feelings decreasing not increasing? Is the end of decreasing unpleasant feelings that is evident, not the end of increasing unpleasant feelings?û

10. ßVenerable sir, I do not feel alright and am not enduring. My unpleasant feelings are grave, evidently approaching the increasing end, not the decreasing end.û

11. ßAssaji, do you have any doubts or any remorse?û

ßVenerable sir, I have many doubts and remorse too.û

12. ßAssaji, do you have any blames for the self on account of your virtues?û

ßVenerable sir, I have no blames from the self on account of my virtues.

13. ßAssaji since you do not have any blames from the self on account of your virtues, on account of what do you have doubts and remorse?û

ßVenerable sir, earlier when I fell ill I overcame my illness and abode remorseful of my in and out breaths. Now I cannot gain that concentration and it occurs to me isn't it that I am decreasing?û .

14. ßAssaji, recluses and brahmins who have reached the essence of concentration and the recluseship do not loose that gain of concentration and it does not occur to them, I decrease from it.û

15. Assaji 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

15-18. 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 or they are my self?û

ßThat is not so, venerable sir.û

19. ßAssaji 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 sirû

20. ßTherefore Assajã, 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.

21. Assaji, 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.

22. Feeling pleasant feelings he knows they are impermanent, should not cling to them and enjoy them. Feeling unpleasant feelings too, he knows they are impermanent, should not cling to them and enjoy them. Feeling neither unpleasant nor pleasant feelings too, he knows they are impermanent, should not cling to them and enjoy them.

23. Feeling pleasant feelings he feels unyoked from the world, feeling unpleasant feelings too he feels unyoked from the world and feeling neither unpleasant nor pleasant feelings too he feels unyoked from the world.

24. Feeling feelings limited to the body, he knows I feel feelings limited to the body Feeling feelings that end life he knows I feel feelings that end life. He knows, at the breakup of the body, before life ends, all feelings and all non-enjoyments will be cooled

25. Assaji, like a flame that burns on account of oil and a wick would extinguish when the oil and the wick finishes. In the same manner Assaji, the monk

feeling feelings limited to the body, knows I feel feelings limited to the body Feeling feelings that end life knows I feel feelings that end life. And he knows, at the breakup of the body, before life ends, all feelings, all non-enjoyments will be cooledû



21. 2. 4. 7.

(89) Khemo Ý Venerable Khemo

1. At one time many elder monks lived in Ghosita's monastery in Kosambi

2. At that time venerable Khemako lived in the Jujubee monastery, gravely ill, in unpleasantness.

3. Then the elder monks getting up from their evening seclusion addressed venerable Dàsaka: ßFriend, Dàsaka approach venerable Khemaka and inform him, `Venerable sir, the elder monks inquire whether you are alright and enduring. Whether unpleasant feelings are decreasing and not increasing. Whether the decreasing end of unpleasant feelings, that is evident, not the end of unpleasant feelings.'

4. Venerable Dàsaka agreed and approached venerable Khemaka and said, `Venerable sir, the elder monks inquire whether you are alright and enduring. Whether unpleasant feelings are decreasing and not increasing. Whether the decreasing end of unpleasant feelings that is evident, not the increasing end of unpleasant feelings.'.

5. ßFriend, I do not feel alright and am not enduring. My unpleasant feelings are grave, evidently approaching the increasing end, not the decreasing end.û

6. Venerable Dàsaka approached the elder monks and informed them;-'Venerable sirs, venerable Khemaka says that he does not feel alright and is not enduring. He says that his unpleasant feelings are grave, evidently approaching the increasing end, not the decreasing end.'

7. Friend, Dàsaka approach venerable Khemaka and tell him, that the elder monks say thus: 'Friend, the Blessed One has said that, these five are the holding masses, such as the holding masses of matter, feelings, perceptions, intentions, and consciousness. And they ask of these five which, venerable Khemaka reflects as his self or the belongings of his self.

8. Venerable Dàsaka agreed, approached venerable Khemaka and told him, venerable sir, the elder monks say thus: 'Friend, the Blessed One has said that, these five are the holding masses, such as the holding masses of matter, feelings, perceptions, intentions, and consciousness. And they ask of these five which, venerable Khemaka reflects as his self or the belongings of his self.

9. ßFriends, the Blessed One has said that, these five are the holding masses, such as the holding masses of matter, feelings, perceptions, intentions, and consciousness. I do not reflect any of these five, as my self or the belongings of my self.û

10. Venerable Dàsaka approached the elder monks and informed them;-'Venerable sirs, venerable Khemaka says the Blessed One has said that, these five are the holding masses, such as the holding masses of matter, feelings, perceptions, intentions, and consciousness. He says that he does not reflect any of them as his self or the belongings of his self.

11. ßFriend, Dàsaka approach venerable Khemaka and tell him, that the elder monks say thus: 'Friend, the Blessed One has said that, these five are the holding masses, such as the holding masses of matter, feelings, perceptions, intentions, and consciousness. And if venerable Khemaka does not reflect any of them as his self or the belongings of his self, then venerable Khemaka is worthy and has destroyed desires.û

12. Venerable Dàsaka agreed, approached venerable Khemaka and told him, venerable sir, the elder monks say thus: 'Friend, the Blessed One has said that, these five are the holding masses, such as the holding masses of matter, feelings, perceptions, intentions, and consciousness. And they say that if venerable Khemaka does not reflect them as his self or the belongings of his self, he is worthy and has destroyed desires.'

13. ßFriends, the Blessed One has said that, these five are the holding masses, such as the holding masses of matter, feelings, perceptions, intentions, and consciousness. I do not reflect them as my self or the belongings of my self, yet I am not a worthy one who has destroyed desires as the five holding masses possess me, yet I do not reflect, as I am the five holding masses.û

14. Then venerable Dàsaka approached the elder monks and informed them;-'Venerable sirs, venerable Khemaka says the Blessed One has said that, these five are the holding masses, such as the holding masses of matter, feelings, perceptions, intentions, and consciousness. He says, I do not reflect them as my self or the belongings of my self, yet I am not a worthy one who has destroyed desires, as the five holding masses possess me Yet I do not reflect, I am the five holding masses `

15. ßFriend, Dàsaka approach venerable Khemaka and tell him, that the elder monks say thus: To what does venerable Khemaka say `I am' Is it to matter, feelings, perceptions, intentions, or consciousness, that he says I am, or is it to something other than matter, feelings, perceptions, intentions or consciousness Thus to what does venerable Khemaka say `I am'?û

16. Venerable Dàsaka agreed, approached venerable Khemaka and told him, ßVenerable sir, the elder monks say thus: To what does venerable Khemaka say, `I am' Is it to matter that he says I am, or is it to something other than matter. To what does venerable Khemaka say `I am' Is it to feelings, perceptions, intentions, or consciousness, that he says I am, or is it to something other than feelings, perceptions, intentions or consciousness Thus to what does venerable Khemaka say `I am?'û

17. ßFriend, Dàsaka, enough of going to and fro, bring me a stick and I will approach the elder monksû

18. Then venerable Khemaka leaning on a stick approached the elder monks, exchanged friendly greetings and sat on a side.

19. To venerable Khemaka who was seated on a side, the elder monks said: ßFriend, Khemaka to what do you say, `I am' Is it to matter that you say I am, or is it to something other than matter. To what do you say `I am' Is it to feelings, perceptions, intentions, or consciousness, that you say I am, or is it to something other than feelings, perceptions, intentions or consciousness Thus to what do you say `I am'?û

20. ßFriends, I do not say that matter is self, nor do I say that feelings, perceptions, intentions or consciousness are self, yet I am possessed by the five holding masses but I do not reflect the five holding masses as my self.

21. Friends, if someone was to say that the scent of a blue, white or red lotus was in the petal, color or the filament, of the flower would he have said the right thing?û .

ßNo, friend, that is not right.û

ßSaying it correctly how should he explain it?û

ßExplaining it correctly he should say, it is the scent of the flower.û

22. ßIn the same manner friends, I do not say that matter is self, nor do I say that feelings, perceptions, intentions or consciousness are self, yet I am possessed by the five holding masses but I do not reflect the five holding masses as my self

23. Friends, in whichever manner the five bonds that bind the noble disciple to the sensual world are dispelled, there remains some residue in the five holding masses, in the form of measuring `I am,' interest in `I am,' with the dormant tendency `I be', completely not destroyed. In the meantime he attends to the arising and fading of the five holding masses as this is matter, this the rising of matter, this is the fading of matter. These are feelings, these are perceptions, these are intentions, and this is consciousness, this the rising of consciousness and this is the fading of consciousness.

24. When attending to the rising and fading of the five holding masses as this is matter, this the rising of matter, this, the fading of matter. These are feelings, these are perceptions, these are intentions and this is consciousness, this is the rising of consciousness and this the fading of consciousness. Whatever undestroyed residue in the five holding masses, in the form of measuring `I be,' the interest `I am,' and the dormant tendency `I be' gets completely destroyed.

25. Friends, the stained, dirty apparel would be lent, to the washer and the washer would brush it with salt, lime or cow dung and rinse it in pure water.

26. However clean and pure the apparel would be, it would be accompanied with smells of salt, lime or cow dung and the washer would return it to the owner. The owner would put it in a casket that is scented and the smells of salt, lime or cow dung that remain would be completely dispelled.

27. In the same manner, friends, in whichever manner the five bonds that bind the noble disciple to the sensual world are dispelled, there remains some residue in the five holding masses, in the form of measuring `I be,' the interest `I be,' and the dormant tendency `I be', completely undestroyed. In the meantime he attends to the rising and fading of the five holding masses as this is matter, this the rising of matter, this is the fading of matter. These are feelings, these are perceptions, these are intentions and this consciousness, this the rising of consciousness and this the fading of consciousness. When attending to the rising and fading of the five holding masses, whatever undestroyed residue in the five holding masses, in the form of measuring `I be,' the interest `I be,' and the dormant tendency `I be', gets completely destroyed.û

28. When this was said the elder monks said thus to venerable Khemaka: ßWe did not question thus expecting to trouble venerable Khemaka. Yet it is possible for venerable Khemaka to tell, preach, to make clear, establish, disclose, and make known the dispensation of the Blessed One in detail.

29. ßHere, venerable Khemaka has told, preached, made clear, established, disclosed, and made known the dispensation of the Blessed One in detail.û

30. Venerable Khemaka said thus and the elder monks delighted in the words of venerable Khemaka.

31. When this exposition was made, the minds of about sixty elder monks, were released from holding to desires, together with venerable Khemaka's mind.



21. 2. 4. 8.

(90) Channo Ý Venerable Channa

1. At one time many elder monks lived in the deer park in Isipatana in Benares.

2. Then venerable Channa getting up from his seclusion in the evening went from dwelling to dwelling with a bunch of keys saying, `Venerable sirs, elders, advice me! Incite me! Teach me so that I may realize the Teaching!'

3. Then the elder monks said to venerable Channa: ßFriend Channa, matter is impermanent. Feelings, perceptions, intentions, and consciousness are impermanent. Friend, matter is unpleasant. Feelings, perceptions, intentions, and consciousness are unpleasant. Friend, matter lacks self. Feelings, perceptions, intentions, and consciousness lack self. All intentions are impermanent and all ideas are not self.

4. Then it occurred to venerable Channa. `To me too it occurs thus: 'Matter is impermanent. Feelings, perceptions, intentions, and consciousness are impermanent. Matter is unpleasant. Feelings, perceptions, intentions, and consciousness are unpleasant. Matter lacks self. Feelings, perceptions, intentions, and consciousness lack self. All intentions are impermanent and all ideas are not self.

5. Yet, when all intentions are appeased, all endearments are forsaken, craving is destroyed and when losing interest, ceasing to extinguish, the mind does not spring forward, does not delight, settle there and is not released. Then the mind turns back to seize, to worry. So damn this self! Who could teach me, so that I would realize this Teaching?'

6. Then it occurred to venerable Channa: 'There is venerable ânanda living in Ghosita's monastery in Kosambi. He is praised even by the Teacher as well-developed and wise, among the co-associates in the holy life. It is possible for venerable ânanda to advice me, so that I could realize the Teaching. I have confidence in venerable ânanda, what if I approach venerable ânanda.'

7. Then venerable Channa arranged his dwelling and taking bowl and robes left for Kosambi and approached venerable ânanda, exchanged friendly greetings and sat on a side.

8. Sitting on a side venerable Channa said to venerable ânanda: ßFriend ânanda, at one time, I lived in the deer park in Isipatana in Benares. Then I got up from my seclusion in the evening went from dwelling to dwelling with a bunch of keys saying, `Venerable sirs, elders, advise me! Incite me! Teach me so that I may realize the Teaching.

9. Friend, when I said this, the elder monks said to me, friend Channa, matter is impermanent. Feelings, perceptions, intentions, and consciousness are impermanent. Friend, matter is unpleasant. Feelings, perceptions, intentions, and consciousness are unpleasant. Friend, matter lacks self. Feelings, perceptions, intentions, and consciousness lack self. All intentions are impermanent and all ideas lack self.

10. Then friend, it occurred to me. Matter is impermanent. Feelings, perceptions, intentions, and consciousness are impermanent. Matter is unpleasant. Feelings, perceptions, intentions, and consciousness are unpleasant. Matter lacks self. Feelings, perceptions, intentions, and consciousness lack self. All intentions are impermanent and all ideas are not self.

11. Yet, when I appease all intentions, forsake all endearments, destroy craving, lose interest, cease and yoke the mind to extinguish it does not spring forward, does not delight, settle there and is not released. The mind turns back to seize, to worry. So I thought damn this self. Who could teach me, so that I would realize this Teaching?

12. Then friend, it occurred to me, there is venerable ânanda living in Ghosita's monastery in Kosambi. He is praised even by the Teacher, as well-developed and wise, among the co-associates in the holy life. It is possible for venerable ânanda to advice me, so that I could realize the Teaching. I have confidence in venerable ânanda, and have approached venerable ânanda.

13. Friend ânanda, advise me! Incite me! Teach me so that I could realize the Teaching.

14. I am very pleased with venerable Channa's openness and readiness to learn. Lend ears it is possible to make known the Teaching.

15. Even while hearing these words, venerable Channa's heart was filled with emotions of joy, thinking it is possible for me to realize the Teaching.

16. Friend, Channa, I heard these words from the Blessed One himself, extolled to train the bhikkhu of the Kaccana clan, it was accepted by him. `Kaccana the world mostly is established on these two, either it is present or not present. Kaccana, the world is not present, is not to him who sees the arising of the world as it really is with right wisdom. Kaccana, the world is present, is not to him who sees the cessation of the world as it really is with right wisdom. Kaccana, the world mostly seems to be approaching, seizing and being bound in a bond. That same approached seized mind's intended latent tendency to settle does not answer the question and grasp the intention as it is mine. It is only unpleasantness that rises and unpleasantness that ceases. He has no doubts about it and it is not knowledge from another, it occurs to him on its own. Kaccana, it becomes right view to him.

17. Kaccana, everything is present, is one extreme, everything is not present, is the second extreme. Not reaching to either of these extremes, the Thus Gone One teaches in the middle. On account of ignorance are intentions, on account of intentions, consciousness, thus arises the complete mass of unpleasantness. With the cessation of ignorance, nothing remaining intentions cease, thus is the cessation of the complete mass of unpleasantness.

18. Friend, ânanda, so it happens thus. Venerable ânanda, you, advise and incite co-associates out of compassion for their welfare. I hearing this discourse of venerable ânanda, realized the Teaching.



21. 2. 4. 9.

(91) Rahulo I Ý Venerable Rahula 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 Rahula approached the Blessed One, worshipped and sat on a side

3. Seated, venerable Rahula said to the Blessed One: ßVenerable sir, knowing and seeing what in this conscious body and all external signs, would the latent tendencies to be proud and interested in self, not be present?û

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

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

7. Rahula, whatever intentions in the past, future or at present, seized or not, rough or fine, unexalted or exalted, far or near, all those 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. Rahula, 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. Rahula, knowing and seeing thus in this sixfold conscious body and all external signs, the latent tendencies of self pride and self interest are not present.



21. 2. 4. 10.

(92) Rahulo II Ý Venerable Rahula 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 Rahula approached the Blessed One, worshipped and sat on a side

3. Seated, venerable Rahula said to the Blessed One: ßVenerable sir, knowing and seeing what in this conscious body and all external mental signs would the longings for self pride and self interest be appeased and the mind released, going beyond all measuring?û

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

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

7. Rahula, whatever intentions in the past, future or at present, seized or not, rough or fine, unexalted or exalted, far or near, all those 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. Rahula, 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. Rahula, knowing thus and seeing thus in this sixfold conscious body and all external signs, the longings for self pride and self interest are appeased and the mind released, going beyond all measuring.

Samyutta Nikaya - Khandha Samyutta - Khajjaniya Vagga

Sutta Pitaka
Samyutta Nikaya
Division III Ý Khandhaka
Book 21 Ý Khandha Samyutta
Section 2 Ý The Middle Fifty
Chapter 3 Ý Khajjaniya (Tatiyo) Vagga

Namo tassa bhagavato arahato samma sambuddhassa



21. 2. 3. 1.

(73) Assado Ý

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

2. From there the Blessed One addressed the monks:

3. ßMonks, the not learned ordinary man does not know the satisfaction, danger, and escape from matter as it really is.

4. ßThe not learned ordinary man does not know the satisfaction, danger, and escape from feelings as they really are.

5. ßThe not learned ordinary man does not know the satisfaction, danger, and escape from perceptions as they really are.

6. ßThe not learned ordinary man does not know the satisfaction, danger, and escape from inentions as they really are.

7. ßThe not learned ordinary man does not know the satisfaction, danger, and escape from consciousness as it really is.

8. ßMonks, the learned noble disciple knows the satisfaction, danger, and escape from matter as it really is.

9. ßThe learned noble disciple knows the satisfaction, danger, and escape from feelings as they really are.

10. ßThe learned noble disciple knows the satisfaction, danger, and escape from perceptions as they really are.

11. ßThe learned noble disciple knows the satisfaction, danger, and escape from inentions as they really are.

12. ßThe learned noble disciple knows the satisfaction, danger, and escape from consciousness as it really is.



21. 2. 3. 2.

(74) Samudayo I Ý Arising I

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

2. From there the Blessed One addressed the monks:

3. ßMonks, the not learned ordinary man does not know the arising, fading, satisfaction, danger, and escape from matter as it really is.

4. ßThe not learned ordinary man does not know the arising, fading, satisfaction, danger, and escape from feelings as they really are.

5. ßThe not learned ordinary man does not know the arising, fading, satisfaction, danger, and escape from perceptions as they really are.

6. ßThe not learned ordinary man does not know the arising, fading, satisfaction, danger, and escape from inentions as they really are.

7. ßThe not learned ordinary man does not know the arising, fading, satisfaction, danger, and escape from consciousness as it really is.

8. ßMonks, the learned noble disciple knows the arising, fading, satisfaction, danger, and escape from matter as it really is.

9. ßThe learned noble disciple knows the arising, fading, satisfaction, danger, and escape from feelings as they really are.

10. ßThe learned noble disciple knows the arising, fading, satisfaction, danger, and escape from perceptions as they really are.

11. ßThe learned noble disciple knows the arising, fading, satisfaction, danger, and escape from inentions as they really are.

12. ßThe learned noble disciple knows the arising, fading, satisfaction, danger, and escape from consciousness as it really is.



21. 2. 3. 3.

(75) Samudayo II Ý Arising II

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

2. From there the Blessed One addressed the monks:

3. ßMonks, the learned noble disciple knows the arising, fading, satisfaction, danger, and escape from matter as it really is.

4. ßThe learned noble disciple knows the arising, fading, satisfaction, danger, and escape from feelings as they really are.

5. ßThe learned noble disciple knows the arising, fading, satisfaction, danger, and escape from perceptions as they really are.

6. ßThe learned noble disciple knows the arising, fading, satisfaction, danger, and escape from inentions as they really are.

7. ßThe learned noble disciple knows the arising, fading, satisfaction, danger, and escape from consciousness as it really is.



21. 2. 3. 4.

(76) Arahanta I Ý Worthy Ones I

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

2. From there the Blessed One addressed the monks:

3. ßMonks, matter is impermanent. That which is impermanent is unpleasant. In unpleasantness there is no self. That which is no self is not mine, I am not there, and it is not my self. This should be seen as it really is with right wisdom.

4. ßMonks, feelings are impermanent. That which is impermanent is unpleasant. In unpleasantness there is no self. That which is no self is not mine, I am not there and they are not my self. This should be seen as it really is with right wisdom.

5. ßMonks, perceptions are impermanent. That which is impermanent is unpleasant. In unpleasantness there is no self. That which is no self is not mine, I am not there and they are not my self. This should be seen as it really is with right wisdom.

6. ßMonks, intentions are impermanent. That which is impermanent is unpleasant. In unpleasantness there is no self. That which is no self is not mine, I am not there and they are not my self. This should be seen as it really is with right wisdom.

7. ßMonks, consciousness is impermanent. That which is impermanent is unpleasant. In unpleasantness there is no self. That which is no self is not mine, I am not there, and it is not my self. This should be seen as it really is with right wisdom.

8. ßMonks, the learned noble disciple seeing it thus turns from matter, feelings, perceptions, intentions, and consciousness.

9. ßTurning he looses interest and loosing interest is released. When released knowledge arises I am released and he knows, birth is destroyed, the holy life is lived to the end, duties are done there is nothing more to wish.

10. ßMonks, of all stations of consciousness as high as the topmost, the consciousness of worthy ones is superior. It is the most superior in the world.û

11. The Blessed One said thus and the Teacher further said:

1. ßThe worthy are indeed mentally healthy,
Craving is not evident in them.
Cutting up the measuring `I be'
They have split the net of delusion.

2. Attained to the unmoved state,
Their minds are not disturbed.
They are not soiled in the world,
Without desires, they become Brahma.

3. Thoroughly knowing the five masses,
And feeding on the seven good Teachings
Praised by Great Beings, they are
The legitimate sons of the Enlightened One,

4. Endowed with the seven jewels,
And trained in the threefold measuring
The heroes go here and there.
Their great fear is dispelled,

5.The concentrated Great Beings,
Endowed with, ten qualities.
Are the highest in the world.
They do not crave anything.6p6. Born in the knowledge of Worthy Ones,
And bearing their last bodies
Realized the essence of the holy life,
After that, they do not depend on another.6p7. Not musing the threefold measuring,
They are released from rebirth.
These well trained ones,
Are the winners in the world.6p8. They are not interested in anything,
That's above, across, or in the past.
They roar the lion's roar,
Saying enlightenment is incomparable.û



21. 2. 3. 5.

(77) Arahanta II Ý Worthy Ones II

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

2. From there the Blessed One addressed the monks:

3. ßMonks, matter is impermanent. That which is impermanent is unpleasant. In unpleasantness there is no self. That which is no self is not mine, I am not there, and it is not my self. This should be seen as it really is with right wisdom.

4. ßMonks, feelings are impermanent. That which is impermanent is unpleasant. In unpleasantness there is no self. That which is no self is not mine, I am not there and they are not my self. This should be seen as it really is with right wisdom.

5. ßMonks, perceptions are impermanent. That which is impermanent is unpleasant. In unpleasantness there is no self. That which is no self is not mine, I am not there and they are not my self. This should be seen as it really is with right wisdom.

6. ßMonks, intentions are impermanent. That which is impermanent is unpleasant. In unpleasantness there is no self. That which is no self is not mine, I am not there and they are not my self. This should be seen as it really is with right wisdom.

7. ßMonks, consciousness is impermanent. That which is impermanent is unpleasant. In unpleasantness there is no self. That which is no self is not mine, I am not there, and it is not my self. This should be seen as it really is, with right wisdom.

8. ßMonks, the learned noble disciple seeing it thus turns from matter, feelings, perceptions, intentions, and consciousness.

9. ßTurning looses interest and loosing interest is released. When released knowledge arises I am released and he knows, birth is destroyed, the holy life is lived to the end, duties done, I have nothing more to wish.

10. ßMonks, of all stations of consciousness as high as the topmost, the consciousness of the worthy ones is superior, it is the most superior in the world.û



21. 2. 3. 6.

(78) Sãha Ý The Lion

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

2. From there the Blessed One addressed the monks:

3. ßMonks, the lion, king of animals, comes out of his den, stretches himself, looks in the four directions, roars the lion's roar three times, and sets out in search of prey.

4. ßMonks, the wild animals that hear the lion's roar become frightened and anxious about their selves and those, living in holes enter holes, living in water dive into water, living in the forest enter the forest, and birds fly away.

5. ßThe king's elephants in the villages and hamlets well bound with strong ropes, break the bonds, tear them and, frightened, strew urine and excreta and run away wherever their heads turn.

6, ßMonks this much is the excellence and the supremacy of the lion to the wild animals.

7. ßIn the same manner, monks when the Thus Gone One, worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, the knower of the worlds, the tamer of those to be tamed, the Teacher of gods and men, enlightened, and blessed is born in the world and teaches, `This is matter, this the arising of matter, the fading of matter. These are feelings, perceptions, intentions and this is consciousness, the arising of consciousness and the fading of consciousness.'

8. ßMonks, those gods with long life, beauty, enjoying much pleasantness, and established long in heavenly palaces hear the teachings of the Thus Gone One and become frightened, and anxious about their selves. `Friends, we being impermanent thought we were permanent; we, being evanescent thought we were everlasting. Indeed, we are impermanent, not everlasting completed with a self view

9. ßMonks, this is the excellence and the supremacy of the Thus Gone One to the world together with its gods and men.û

10. The Blessed One said thus and the Teacher further said:

1. ßWhen enlightenment was realized,
The wheel of the Teaching was set rolling,
To the world with its gods and men,
The Teacher was incomparable.

2. He taught the cessation of self view,
The arising of self view
And the Noble Eightfold Path,
For overcome all unpleasantness.

3. Even the gods enjoying long life
Beauty and fame, became frightened
And anxious like the wild animals
Overcome by the lion.

4. Without overcoming the self view,
Friends, we are indeed impermanent.
We know this, hearing the words of
The released worthy ones.û



21. 2. 3. 7.

(79) Khajjanãya Ý Oppression

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

2. From there the Blessed One addressed the monks:

3. ßMonks, all recluses and brahmins that recall their previous births, recall it through recalling one or the other of the five holding masses. What five?

4. ßIn the past I was of this matter.' Thus he recalls it through recalling only matter. `In the past I was of these feelings.' Thus he recalls it through recalling only feelings. `In the past I was of these perceptions.' Thus he recalls it through recalling only perceptions. `In the past I was of these intentions.' Thus he recalls it through recalling only intentions. `In the past I was of this consciousness.' Thus he recalls it through recalling only consciousness.

5. ßMonks, why is it called matter? One is oppressed, therefore it is called matter. How is the oppression? Is oppressed by cold, heat, hunger, thirst, by the sting of gadflies and yellow flies, by the heat of the air and the touch of creeping things. Monks because it matters, it is called matter.

6. ßMonks, to what are called feelings? Is felt, therefore they are called feelings. What is felt? Pleasantness is felt, unpleasantness is felt and neither unpleasantness nor pleasantness is felt. Monks, is felt, therefore they are called feelings.

7. ßMonks, to what are called perceptions? Is perceived, therefore they are called perceptions. What is perceived? Blue is perceived, yellow is perceived, red is perceived and white is perceived.

Monks, is perceived, therefore they are called perceptions.

8. ßMonks, to what are called intentions? Prepares to perform, therefore are called intentions. What is prepared to perform? Matter is prepared to perform as matter Feelings are prepared to perform as feelings. Perceptions are prepared to perform as perceptions. Intentions are prepared to perform as intentions. And consciousness is prepared to perform as consciousness.

9. ßMonks, to what is called consciousness? Is known, therefore is called consciousness. What is known? The sour is known, the bitter is known. Roughness and softness are known. Hardness and non hardness are known. Taste of salt is known. Therefore it is said consciousness.

10. ßMonks, the learned noble disciple reflects thus:

11. `At present I am oppressed by matter. In this same manner I was oppressed by matter in the past. If I enjoy matter in the future, then too I will be oppressed, in this same manner.' Reflecting in this manner he does not desire past matter, is not interested in future matter, and falls to the method of turning, loosing interest, and ceasing from present matter.

12. `At present I am oppressed by feelings. In this same manner I was oppressed by feelings in the past. If I enjoy feelings in the future, then too I will be oppressed, in this same manner.' Reflecting in this manner he does not desire past feelings, is not interested in future feelings and falls to the method of turning, loosing interest, and ceasing from present feelings.

13. ß`At present I am oppressed by perceptions. In this same manner I was oppressed by perceptions in the past. If I enjoy perceptions in the future, then too I will be oppressed, in this same manner.' Reflecting in this manner he does not desire past perceptions, is not interested in future perceptions and falls to the method of turning, loosing interest, and ceasing from present perceptions.

14. ß`At present I am oppressed by intentions. In this same manner I was oppressed by intentions in the past. If I enjoy intentions in the future, then too I will be oppressed, in this same manner.' Reflecting in this manner he does not desire past intentions, is not interested in future intentions and falls to the method of turning, loosing interest, and ceasing from present intentions.

15. ß`At present I am oppressed by consciousness. In this same manner I was oppressed by consciousness in the past. If I enjoy consciousness in the future, then too I will be oppressed, in this same manner.' Reflecting in this manner he does not desire past consciousness, is not interested in future consciousness and falls to the method of turning, loosing interest, and ceasing from present consciousness

16. 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 there, it is my self'?û

ßThat is not so, venerable sir.û

17. ßMonks, are feelings 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 that are impermanent, unpleasant changing are they suitable to be reflected, they are mine, I am there, it is my self?û

ßThat is not so, venerable sir.û

18.-19. Monks are perceptions, intentions, 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 that are impermanent, unpleasant and 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

20. 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 there, it is my self'?û

ßThat is not so, venerable sir.û

21. ßTherefore, monks, whatever matter in the past, future or at present, internal or external rough or fine, unexalted or exalted, far or near, is not mine, I am not there it is not my self.

22-23. ßMonks, whatever feelings, whatever perceptions in the past, future or at present, internal or external rough or fine, unexalted or exalted, far or near, is not mine, I am not there, it is not my self.

24. ßMonks, whatever intentions in the past, future or at present, internal or external, rough or fine, unexalted or exalted, far or near, is not mine, I am not there, it is not my self.

25. ßMonks, whatever consciousness in the past, future or at present, internal or external rough or fine, unexalted or exalted, far or near, is not mine, I am not there, is not my self.

26. ßMonks, to this, is said, the noble disciple gets rid does not heap: renounces does not grasp; turns out does not draw towards; and scatters does not make a thick smoke.

27. ßWhat is got rid not heaped? Matter is got rid and not heaped. Feelings, perceptions, intentions, and consciousness, are got rid not heaped.

28. ßWhat is renounced and not grasped? Matter is renounced not grasped. Feelings, perceptions, intentions, and consciousness, are renounced not grasped.

29. ßWhat is turned out not drawn towards? Matter is turned out not drawn towards. Feelings, perceptions, intentions, and consciousness, are turned out not drawn towards.

30. ßWhat is scattered not made a thick smoke? Matter is scattered not made a thick smoke Feelings, perceptions, intentions, and consciousness, are scattered not made a thick smoke.

31. 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, he 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.

32. ßMonks, to this, it is said, the monk neither heaps nor gets rid, in getting rid, neither renounces nor grasps; in renouncing neither turns out nor draws towards; in getting rid neither scatters nor makes a thick smoke.

33. ßIn scattering what is neither heaped nor got rid? In getting rid matter is neither heaped nor got rid. In getting rid feelings, perceptions, intentions, and consciousness are neither heaped nor got rid.

34. ßIn getting rid what is neither renounced nor grasped? In getting rid matter is neither renounced nor grasped. In getting rid feelings, perceptions, intentions, and consciousness are neither renounced nor grasped.

35. ßIn renouncing what is neither turned out nor drawn towards? In renouncing matter is neither turned out nor drawn towards. In renouncing feelings, perceptions, intentions, and consciousness are neither turned out nor drawn towards.

36. ßIn getting rid what is neither scattered nor made a thick smoke? In getting rid matter is neither scattered nor made a thick smoke. In getting rid feelings, perceptions, intentions, and consciousness are neither scattered nor made a thick smoke.

37. ßMonks, the thus scattered released mind is worshipped by gods together with Indra, Brahma, Pajapati from a distance.û

38. ßWe worship you thoroughbred of men! The most noble of men! Since we do not know where your mind is established.û





21. 2. 3. 8.

(80) Piõóolayaü Ý One Going For Alms Food

1. At one time the Blessed One was living with the Sakyas in Kapilavasthu in the monastery with the Banyan tree.

2. Then the Blessed One for some reason dismissing the Community of monks, wore robes and taking bowl and robes entered Kapilavathu for the alms round.

3. ßHaving gone the alms round in Kapilavathu, after the meal and returning from the alms round entered the Great Forest and sat at the root of a bamboo shoot to spend the day.

4. When in seclusion this thought and thought process occurred to the Blessed One:

5. ßI have turned away the Community of monks. There are novices in this dispensation who have gone forth recently. Not seeing me they will have heartbreaks and would go away. Like a young calf who not seeing its mother would have a heartbreak and run away.

6. ßIn the same manner to the novices in this dispensation who have gone forth recently, not seeing me will cause a heartbreak and they would go away.

7. ßWhat if I be helpful to the Community of monks at present, as I have been helpful to the Community of monks so far?û

8. Brahma Sahampati knowing the thought and thought process in the Blessed One's mind, as a strong man would stretch his bent arm or bend his stretched arm, disappeared from the world of Brahma and appeared before the Blessed One.

9. Then Brahma Sahampati arranging his robe on one shoulder and clasping hands towards the Blessed One said: ßThat's so Blessed One! That's so Well Gone One! The Community of monks is dismissed by the Blessed One.

10. ßThere are novices in this dispensation who have gone forth recently. Not seeing the Blessed One will cause a heartbreak and they would go away. Like a young calf who not seeing its mother would have a heartbreak and run away.

11. ßIn the same manner the novices in this dispensation who have gone forth recently. Not seeing the Blessed One will have heartbreaks and they would go away. Like seedlings not receiving moisture would dry and die.

12. ßIn the same manner the novices in this dispensation who have gone forth recently. Not seeing the Blessed One will have heartbreaks and they would go away.

13. ßVenerable sir, may the Blessed One enjoy the presence of the Community. As the Blessed One had been helpful to the Community of monks so far, may the Blessed One be helpful to the Community of monks in the future too.û

14. The Blessed One accepted the entreaty silently.

15. Brahma Sahampati knowing that the Blessed One had accepted, worshipped, circumambulated the Blessed One and disappeared from there.

16. The Blessed One getting up from his seclusion approached the monastery with the Banyan tree, sat on the prepared seat and made a psychic intention thus: ßMay those monks attached to living alone approach me.û

17. Those monks attached to living alone approached the Blessed One, worshipped and sat on a side.

18. To the monks seated on a side the Blessed One said: ßMonks, the livelihood by seeking alms food is one extremity. It's a curse to wander for alms food with bowl in hands. Yet monks, there are sons of clansmen who mindfully turn to it, neither frightened by the king, nor robbers, not because of a debt, or fear, and not because it is the only livelihood. Thinking, `We are the victims of birth, decay, death, grief, lament, unpleasantness, displeasure, and distress,' it is only a few who make known the end of this mass of unpleasantness.

19. ßEven among sons of clansmen who have gone forth with this intention there are covetous ones extremely greedy for sensuality, defiled, angry, not mindful and aware, not concentrated, with wandering minds, and with weak mental faculties. Monks, they are like a torch taken from a pyre burning on both ends and defiled in the middle, not suitable for firewood in the village and not suitable as the king's firewood. I compare these beings, decreased in household pleasures and not complete doing the work of recluses to that torch from the pyre.

20. ßMonks, sensual thoughts, angry thoughts, and hurting thoughts are demerit. These three thoughts cease without anything remaining when the mind is well established in the four ways of establishing mindfulness, or else when the mind is developed in the concentration without a sign.

21. ßMonks, it's suitable that you should develop the concentration without a sign. Developed and made much it brings many benefits and much fruit.

22. ßMonks, these two are views, the view `to be, ` and the view `not to be'. About that the learned noble disciple reflects `Is there anything in the world to which I cling, without a fault?'

23. ßHe knows, `There is nothing in the world to which I cling,' and is without a fault. `Clinging, I cling to matter nothing else, to feelings, to perceptions, intentions and to consciousness nothing else. On account of my clinging there is `being.' On account of being, birth, decay, death, grief, lament, unpleasantness, displeasure and future birth.' Thus rise, the complete mass of unpleasantness.

24. 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 there, it is my self'?û

ßThat is not so, venerable sir.û

25-28. Monks, are feelings, perceptions, intentions or consciousness permanent or impermanent?û

ßVenerable sir, they are 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 there, it is my self'?û

ßThat is not so, venerable sir.

29. ßTherefore monks, whatever matter, feelings ... re ... perceptions, intentions or consciousness in the past, future or at present, internal or external rough or fine, unexalted or exalted, far or near, is not mine, I am not there, it is not my self.

30. 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, he 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 there is nothing more to wish.'û



21. 2. 3. 9.

(81) Pàrileyya Ý In the Parileyya Forest

1, At one time the Blessed One was living in Kosambi, in the monastery offered by Ghosita.

2. Then the Blessed One wore robes in the morning and taking bowl and robes entered Kosambi for the alms round. After partaking the meal and returning from the alms round, the Blessed One arranged the dwelling himself, taking bowl and robes, not wishing for an attendant, left on a tour alone.

3. Soon after the Blessed One had left, a certain monk approached venerable ânanda and said: ßFriend, ânanda, the Blessed One arranged the dwelling himself, taking bowl and robes, not wishing an attendant and not expecting anything from the Community of monks, left on a tour by himself.û

4. ßFriends at a time the Blessed One arranges the dwelling himself, takes bowl and robes, not wishing an attendant and not expecting anything from the Community of monks, leaves on a tour by himself, it is not suitable that we should follow him.û

5. Then the Blessed One touring gradually entered the Parileyya forest and made his dwelling at the root of a huge Sala tree.

6. Then many monks approached venerable ânanda, exchanged friendly greetings and sat on a side and said:

7. ßFriend, ânanda, since long we have not been advised by the Blessed One, we would like to be advised by the Blessed One.û

8. Then venerable ânanda approached the Blessed One dwelling at the root of the Sala tree in the Parileyya forest with those monks, worshipped and sat on a side.

9. The Blessed One advised, aroused, incited. and made their hearts light with a talk.

10. At that time this doubt was worrying the mind of a certain monk: `Seeing how and knowing how are the uninterrupted desires destroyed?'

11. Then the Blessed One knowing the thought and thought process in that monk's mind addressed the monks: ßMonks, my Teaching is for investigating. What things are for investigation? The fourfold ways of establishing mindfulness, the fourfold endeavors, the psychic attainments, the fivefold mental faculties, the five powers, the seven enlightenment factors and the Eightfold Path. Monks, these things are preached by me for investigating the Teaching.

12. ßMonks, these things are preached by me for investigating the Teaching, yet it occurs in a certain monk's mind `Seeing and knowing what do the uninterrupted desires in me, get destroyed?'

13. ßMonks, seeing and knowing what do the train of uninterrupted desires get destroyed?

14.-16. 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, those reflections are intentions. From what do those intentions originate, take birth and increase? Craving arises to a not learned ordinary man on account of feelings born from the contact of not knowing and intentions rise from craving. Thus monks those intentions are impermanent, compounded, dependently arisen. Craving is impermanent, compounded, dependently arisen. Feelings are impermanent, compounded, dependently arisen. Contact is impermanent, compounded, dependently arisen, and ignorance too is impermanent, compounded, dependently arisen. Monks, seeing and knowing thus the uninterrupted desires get destroyed.

17. ßEven if he does not reflect matter from self, he reflects a material self, those reflections are intentions. From what do those intentions originate, take birth and increase? Craving arises to a not learned ordinary man on account of feelings born from the contact of not knowing and intentions rise from craving. Thus monks those intentions are impermanent, compounded, dependently arisen. Craving is impermanent, compounded, dependently arisen. Feelings are impermanent, compounded, dependently arisen. Contact is impermanent, compounded, dependently arisen, and ignorance too is impermanent, compounded, dependently arisen. Monks, seeing and knowing thus the uninterrupted desires get destroyed.

18. ßEven if he does not reflect matter from self or a material self, he reflects matter in self. Those reflections are intentions. From what do those intentions originate, take birth and increase? Craving arises to a not learned ordinary man on account of feelings born from the contact of not knowing and intentions rise from craving. Thus monks those intentions are impermanent, compounded, dependently arisen. Craving is impermanent, compounded, dependently arisen. Feelings are impermanent, compounded, dependently arisen. Contact is impermanent, compounded, dependently arisen, and ignorance too is impermanent, compounded, dependently arisen. Monks, seeing thus and knowing thus the uninterrupted desires get destroyed.

19. ßEven if he does not reflect, matter from self, a material self, or in self matter, he reflects a self in matter those reflections are intentions. From what do those intentions originate, take birth and increase? Craving arises to a not learned ordinary man on account of feelings born from the contact of not knowing and intentions rise from craving. Thus monks those intentions are impermanent, compounded, dependently arisen. Craving is impermanent, compounded, dependently arisen. Feelings are impermanent, compounded, dependently arisen. Contact is impermanent, compounded, dependently arisen, and ignorance too is impermanent, compounded, dependently arisen. Monks, seeing and knowing thus the uninterrupted desires get destroyed.

20. ßEven if he does not reflect matter from self, a material self, or in self matter, or a self in matter ... re ...

21. ßYet he reflects feelings from self, a feeling self, or in self feelings, or a self in feelings ... re ...

22. ßEven if he does not reflect, feelings from self, a feeling self, or in self feelings or a self in feelings, yet he reflects perceptions from self, a perceiving self, or in self perceptions, or self in perceptions.

23. ßEven if he does not reflect, perceptions from self, a perceiving self, or in self perceptions, or self in perceptions, yet he reflects intentions from self, an intending self, or in self intentions, or a self in intentions.

24. ßEven if he does not reflect, intentions from self, an intending self, or in self intentions, or self in intentions, yet he reflects consciousness from self, a conscious self, or in self consciousness, or a self in consciousness. Monks, those reflections are intentions. From what do those intentions originate, take birth and increase? Craving arises to a not learned ordinary man on account of feelings born from the contact of not knowing and intentions rise from craving. Thus monks those intentions are impermanent, compounded, dependently arisen. Craving is impermanent, compounded, dependently arisen. Feelings are impermanent, compounded, dependently arisen. Contact is impermanent, compounded, dependently arisen, and ignorance too is impermanent, compounded, dependently arisen. Monks, seeing and knowing thus the uninterrupted desires get destroyed.

25. ßEven if he does not reflect matter from self, feelings from self, perceptions from self, intentions from self and consciousness from self, yet there is this view, the self and the world afterwards will be permanent and will be forever without change.

ßMonks this view of eternity are intentions. From what do those intentions originate, take birth and increase?.. re ... Monks, seeing and knowing thus the uninterrupted desires get destroyed.

26. ßEven if he does not reflect matter from self, feelings from self, perceptions from self, intentions from self and consciousness from self and does not bear the view, the self and the world afterwards will be permanent and will be forever without change. Yet he bears this view, `I was not, I am no, I will not be, there will not be to me.'

27. ßMonks, this view of annihilation is intention. From what do intentions originate, take birth, and increase?.. re ... Monks, seeing and knowing thus the uninterrupted desires get destroyed.

28. ßEven if he does not reflect matter from self, feelings from self, perceptions from self, intentions from self and consciousness from self ... re ... or self in consciousness and does not bear the view, the self and the world afterwards will be permanent and will be forever without change and does not bear this view, `I was not, I am not, I will not be, there will not be to me,' Yet he doubts and doubts and does not place complete faith in the good Teaching

29. ßMonks, those doubts without complete faith in the good Teaching are intentions. From what do those intentions originate, take birth and increase? Craving arises to a not learned ordinary man on account of feelings born from the contact of non-knowing and intentions rise from craving. Thus monks those intentions are impermanent, compounded, dependently arisen. Craving is impermanent, compounded, dependently arisen. Feelings are impermanent, compounded, dependently arisen. Contact is impermanent, compounded, dependently arisen, and ignorance too is impermanent, compounded, dependently arisen.

30. ßMonks, seeing and knowing thus the uninterrupted desires get destroyed.û



21. 2. 3. 10.

(82) Puõõamà Ý On a Full Moon Day

1. I heard thus. At one time the Blessed One was living in the Pubba monastery, the palace of Migara's mother in Sàvatthi, with a large number of monks

2. On that full moon day, the Blessed One was seated in open space surrounded by the community of monks.

3. Then a certain monk got up from his seat, arranged his robe on one shoulder, clasped hands towards the Blessed One and said: ßVenerable sir, we like to ask a certain question, if the Blessed One would kindly explain it.û

ßThen monk, take your seat and ask your question.û

4. That monk agreeing sat on his seat and said: ßVenerable sir, are the five holding masses the holding mass of matter, feelings, perceptions, intentions, and consciousness?û

ßMonk, the five holding masses are the holding masses of matter, feelings, perceptions, intentions, and consciousness.û

5. That monk accepted and delighted in the words of the Blessed One asked a further question: ßVenerable sir, what is the origin of these five holding masses?û

ßMonk, the origin of these five holding masses is interest.û

6. That monk accepted and delighted in the words of the Blessed One and asked a further question: ßVenerable sir, is the seizing the holding of the five masses, or is the holding something else, other than the five holding masses?û

ßMonk, it is not seizing the five holding masses nor is there seizing other than the five holding masses, yet it is seizing the five holding masses with interest and greed.û

7. That monk accepted and delighted in the words of the Blessed One and asked a further question: ßVenerable sir, are there differences in seizing the five holding masses?û

ßMonk, there are differences in seizing the five holding masses. Monk, to a certain one it occurs thus, `In the future may my matter be thus. In the future may my feelings, perceptions, intentions, and consciousness, be thus.' Monk, in this manner there are differences in seizing the five holding masses.

8. That monk accepted and delighted in the words of the Blessed One, asked a further question: ßVenerable sir, could a synonym be given to the word masses?û

ßMonk, all matter in the past, future or at present, seized or not, rough or fine, unexalted or exalted, far or near, all that is matter. All feelings, .. re ... all perceptions, .. re ... all intentions, .. re ... all consciousness in the past, future or at present, seized or not, rough or fine, unexalted or exalted, far or near, all that is consciousness. This is a synonym for the masses.û

9. That monk accepted and delighted in the words of the Blessed One, asked a further question: ßVenerable sir, based on what reasons is the mass of matter made evident? Based on what reasons is the mass of feelings made evident? Based on what reasons is the mass of perceptions made evident? Based on what reasons is the mass of intentions made evident? And based on what reasons is the mass of consciousness made evident?û

ßBased on the four primary elements the mass of matter is revealed. Based on contacts the mass of feelings are revealed. Based on contacts the mass of perceptions are revealed. Based on contacts the mass of intentions are revealed. And based on name and matter the mass of consciousness is revealed.û

10. That monk accepted and delighted in the words of the Blessed One, asked a further question: ßVenerable sir, how does the view of a self come about?û

ßHere, monk, the not learned ordinary man who has not seen noble ones, or heard their Teaching, not trained and clever in their Teaching, has not seen Great Beings, or heard their Teaching, not trained and 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.

ßReflects 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. Monk, this is the view of a self.û

11. That monk accepted and delighted in the words of the Blessed One, asked a further question: ßVenerable sir, how does the view of self cease?û

ßHere, monk, 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. Does not reflect feelings from self, or a feeling self, or in self feelings, or in feelings self.

ßDoes not reflect perceptions from self, or a perceiving self, or in self perceptions or in perceptions self. Does not reflect intentions from self, or an intending self, or in self intentions, or in intentions self. Does not reflect .consciousness from self, or a conscious self, or in self consciousness, or in consciousness self. Monk, thus cease the view of self.û

12. That monk accepted and delighted in the words of the Blessed One, asked a further question: ßVenerable sir, what is the satisfaction, danger, and escape from matter from feelings, from perceptions, from intentions .and from consciousness?û

ßMonk, the pleasantness and pleasure that rise on account of matter, is its satisfaction. That matter is impermanent, unpleasant, changing is its danger and the taming of interest and greed and dispelling the interest and greed is the escape from matter.

ßThe pleasantness and pleasure that rise on account of feelings, perceptions, intentions, and consciousness are their satisfaction. Feelings, perceptions, intentions, and consciousness are impermanent, unpleasant, changing is the danger and the taming of interest and greed and dispelling interest and greed is the escape from. feelings, perceptions, intentions, and consciousness.û

13. That monk accepted and delighted in the words of the Blessed One, asked a further question: ßVenerable sir, knowing what and seeing what in this sixfold conscious body and all external signs do the latent tendencies of measuring as `I am and mine' do not arise?û

ßMonk, all matter, in the past, in time to come and at present, seized or not, rough or fine, unexalted or exalted, far or in the vicinity, is not mine, I am not that, it's not my self. This should be seen as it really is with right wisdom. All feelings, all perceptions, all intentions and all consciousness in the past, in time to come and at present, seized or not, rough or fine, unexalted or exalted, far or in the vicinity, is not mine, I am not that, it's not my self. This should be seen as it really is with right wisdom. Monk, knowing and seeing this sixfold conscious body and all external signs in this manner the latent tendencies of measuring as `I am and mine' do not arise.

14. Hearing this, to a certain monk this thought and thought process arose: `So then, friends, matter is not self. Feelings, perceptions, intentions, and consciousness are not self. How could actions done by no self, contact the self?'

15. The Blessed One knowing that monk's thought and thought process addressed the monks: ßMonks, there is a possibility that a certain foolish man not knowing and overcome by craving should go beyond the dispensation of the Teacher thinking `So then friends, matter is not self. Feelings, perceptions, intentions, and consciousness are not self. How could actions done by no self, contact the self?' Monks, I have trained you in these and other things putting across a series of questions:û

16. 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 there, it is my self?'û

ßThat is not so venerable. Sir.û

17-19. ßMonks, are 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

20. Monks, 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 there, it is my self'?û

ßThat is not so, venerable. Sir.û

21. ßTherefore 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 there is nothing more to wish.

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There are two about the masses, giving a synonym and reasons
The Teacher said twice from satisfaction to consciousness.
This is told in ten ways and the monks were questioned.