Sutta Pitaka
Samyutta Nikaya
Division III Ý Khandhaka
Book 21 Ý Khandha Samyutta
Section 1 Ý The Root Fifty
Chapter 3 Ý Bhara (Tatiyo) Vagga
Namo tassa bhagavato arahato samma sambuddhassa
2. 1. 3. 1.
(22) Bharam Ý The Load
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, I will preach you the burden, the carrier of the burden, taking up the burden and putting off the burden. Listen to it carefully with attention.
4. ßMonks what is the burden?
The five holding masses is the reply. What five? The holding mass of matter, the holding mass of feelings, the holding mass of perceptions, the holding mass of intentions and the holding mass of consciousness. Monks, to this is called the burden.
5. ßMonks, who is the bearer of the burden? The reply is this person, such as the venerable one of this name and clan. Monks, to him is said, the bearer of the burden.
6. ßMonks, what is taking up the load?
ßIt is this craving to be, again and again, enjoying this and that with interest and greed, such as greed for sensuality, greed `to be' and greed, `not to be'. Monks, to this is called taking up the load.
7. ßMonks, what is putting off the burden? The cessation of that same greed without anything remaining, the abandoning, rejection, the release and doing without it. Monks, to this is called putting off the burden.û
8. The Blessed One said thus and further the Teacher said thus:
ßIndeed the burden is the five holding masses
The bearer of the burden is this person
Taking up a burden is unpleasant.
And putting off the burden is pleasant
Laying down the heavy load,
And not taking up another load,
Pulling out craving altogether
And satisfied, he is finally extinguishedû
2. 1. 3. 2.
(23) Pari¤¤a Ý Accurate Knowledge
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, I will preach you, the Teaching to be accurately known, listen to it for accurate understanding.
4. ßMonks, what is the Teaching to be accurately known. Monks, matter is to be accurately known, feelings are to be accurately known, perceptions are to be accurately known, intentions are to be accurately known and consciousness is to be accurately known. ßMonks, these things are to be accurately known.
5. ßMonks, what is complete knowledge? Monks, it's the destruction of greed, the destruction of anger and the destruction of delusion. Monks, this is complete knowledge.û
2. 1. 3. 3.
3. 24) Parijànaü Ý To Know Accurately by Experiencing
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, without accurately experiencing matter, without loosing interest for it and giving it up it is not possible to destroy unpleasantness.
4.-6. ßMonks, without accurately experiencing feelings, perceptions, intentions, without loosing interest for them and giving them up it is not possible to destroy unpleasantness.
7. ßMonks, without accurately experiencing consciousness and without loosing interest for it and giving it up it is not possible to destroy unpleasantness.
8. ßMonks, accurately experiencing matter, loosing interest for it and giving it up it is possible to destroy unpleasantness.
9.-11 Monks, accurately experiencing feelings, perceptions, intentions loosing interest for them and giving them up it is possible to destroy unpleasantness.
12. ßMonks, accurately experiencing consciousness loosing interest for it and giving it up it is possible to destroy unpleasantness.
2. 1. 3. 4.
(25) Chandaràga Ý Interest and Greed
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:
ßMonks, dispel whatever interest there is, for matter, in this manner matter is dismissed, uprooted, made a palm stump and made a thing that would not grow again.
3. ßMonks, dispel whatever interest there is, for feelings, in this manner feelings are dismissed, uprooted, made palm stumps and made not to grow again.
4. ßMonks, dispel whatever interest there is, for perceptions, in this manner perceptions are dismissed, uprooted, made palm stumps and made not to grow again.
5. ßMonks, dispel whatever interest there is, for intentions, in this manner intentions are dismissed, uprooted, made palm stumps and made not to grow again.
6. ßMonks, dispel whatever interest there is, for consciousness, in this manner consciousness is dismissed, uprooted, made a palm stump and made a thing that would not grow again.û
2. 1. 3. 5.
(26) Assàdo I Ý Satisfaction 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, in the past when I was an aspirant for enlightenment this occurred to me:
4. ßWhat is the satisfaction in matter, what is the danger in matter and what is the escape from matter? What is the satisfaction in feelings, what is the danger in feelings and what is the escape from feelings? What is the satisfaction in perceptions, what is the danger in perceptions and what is the escape from perceptions? What is the satisfaction in intentions, what is the danger in intentions and what is the escape from intentions? What is the satisfaction in consciousness, what is the danger in consciousness and what is the escape from consciousness?
5. ßMonks, it occurred to me:
6. ßThe pleasantness and pleasure that arises on account of matter is the satisfaction. That matter is impermanent, unpleasant and subject to change is the danger. The taming of interest and greed for matter and dispelling interest and greed for it, is the escape from matter.
7. ßThe pleasantness and pleasure that arises on account of feelings is the satisfaction. The fact that feelings are impermanent, unpleasant and subject to change is the danger. The taming of interest and greed for feelings and dispelling interest and greed for them is the escape from feelings.
8. ßThe pleasantness and pleasure that arises on account of perceptions is the satisfaction. The fact that perceptions are impermanent, unpleasant and subject to change is the danger. The taming of interest and greed for perceptions and dispelling interest and greed for them is the escape from perceptions.
9. ßThe pleasantness and pleasure that arises on account of intentions is the satisfaction. The fact that intentions are impermanent, unpleasant and subject to change is the danger. The taming of interest and greed for intentions and the dispelling of interest and greed for them, is the escape from intentions.
10. The pleasantness and pleasure that arises on account of consciousness is the satisfaction. That consciousness is impermanent, unpleasant and subject to change is its danger. The taming of interest and greed for consciousness and dispelling interest and greed for it, is the escape from consciousness.
11. ßMonks, until I accurately knew the satisfaction as the satisfaction, the danger as the danger and the escape as the escape from the five holding masses as it really is, I did not acknowledge the attainment of rightful noble enlightenment, to this world together with its gods and men, Maras, Brahmas and the community of recluses and brahmins.
12. ßMonks, when I accurately knew the satisfaction as the satisfaction, the danger as the danger and the escape as the escape from the five holding masses as it really is, I acknowledged the attainment of rightful noble enlightenment, to this world together with its gods and men, Maras, Brahmas, and the community of recluses and brahmins.
13. ßKnowledge too arose to me about this and the release of my mind became unshakeable. This is my last birth. I will not be born again.û
2. 1. 3. 6.
(27) Assàdo II Ý Satisfaction 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, I wandered in search of the satisfaction of matter. I have wisely seen and realized all the satisfaction of matter.
4. ßMonks, I wandered in search of the dangers of matter. I have wisely seen and realized all dangers of matter.
5. ßMonks, I wandered in search of the escape from matter. I have wisely seen and realized all escapes from matter.
6. ßMonks, I wandered in search of the satisfaction of feelings. I have wisely seen and realized all the satisfaction of feelings.
7. ßMonks, I wandered in search of the dangers of feelings. I have wisely seen and realized all the dangers of feelings.
8. ßMonks, I wandered in search of the escape from feelings. I have wisely seen and realized all escapes from feelings.
9. ßMonks, I wandered in search of the satisfaction of perceptions. I have wisely seen and realized all satisfactions of perceptions.
10. ßMonks, I wandered in search of the dangers of perceptions. I have wisely seen and realized all the dangers of perceptions.
11. ßMonks, I wandered in search of the escape from perceptions. I have wisely seen and realized all the escapes from perceptions
12. ßMonks, I wandered in search of the satisfaction of intentions. I have wisely seen and realized all the satisfactions of intentions.
13. ßMonks, I wandered in search of the dangers of intentions. .I have wisely seen and realized all the dangers of intentions.
14. ßMonks, I wandered in search of the escapes from intentions. I have wisely seen and realized all the escapes from intentions.
15. ßMonks, I wandered in search of the satisfaction of consciousness. I have wisely seen and realized all satisfactions of consciousness.
16. . ßMonks, I wandered in search of the dangers of consciousness. I have wisely seen and realized all the dangers of consciousness.
17. ßMonks, I wandered in search of the escape from consciousness, I have wisely seen and realized all the escapes from consciousness.
18. ßMonks, until I accurately knew the satisfaction as the satisfaction, the danger as the danger and the escape as the escape from the five holding masses as it really is, I did not acknowledge the attainment of rightful noble enlightenment, to this world together with its gods and men, Maras, Brahmas and the community of recluses and brahmins
19. ßMonks, when I accurately knew the satisfaction as the satisfaction, the danger as the danger and the escape as the escape from the five holding masses as it really is, I acknowledged the attainment of rightful noble enlightenment, to this world together with its gods and men, Maras, Brahmas and the community of recluses and brahmins
20. Knowledge, too, arose to me about this, and the release of my mind became unshakeable. `This is my last birth. I will not be born again.'û
2. 1. 3. 7.
(28) Assàdo III Ý Satisfaction III
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, if there was no satisfaction in matter, beings would not be attached to matter. Since there is satisfaction in matter, beings get attached to matter.
4. ßMonks, if there was no danger in matter, beings would not turn from matter. Since there is danger in matter, beings turn from matter.
5. ßMonks, if there was no escape from matter, beings would not escape from matter. Since there is an escape from matter, beings escape from matter.
6. ßMonks, if there was no satisfaction in feelings, beings would not be attached to feelings. Since there is satisfaction in feelings, beings get attached to feelings.
7. ßMonks, if there was no danger in feelings, beings would not turn from feelings. Since there is danger in feelings, beings turn from feelings.
8. ßMonks, if there was no escape from feelings, beings would not escape from feelings. Since there is an escape from feelings, beings escape from feelings.
9. ßMonks, if there was no satisfaction in perceptions, beings would not be attached to perceptions. Since there is satisfaction in perceptions, beings get attached to perceptions.
10. ßMonks, if there was no danger in perceptions, beings would not turn from perceptions. Since there is danger in perceptions, beings turn from perceptions.
11. ßMonks, if there was no escape from perceptions, beings would not escape from perceptions. Since there is an escape from perceptions, beings escape from perceptions.
12. ßMonks, if there was no satisfaction in intentions, beings would not be attached to intentions. Since there is satisfaction in intentions, beings get attached to intentions.
13. ßMonks, if there was no danger in intentions, beings would not turn from intentions. Since there is danger in intentions, beings turn from intentions.
14. ßMonks, if there was no escape from intentions, beings would not escape from intentions. Since there is an escape from intentions, beings escape from intentions.
15. ßMonks, if there was no satisfaction in consciousness, beings would not be attached to consciousness. Since there is satisfaction in consciousness, beings get attached to consciousness.
16. ßMonks, if there was no danger in consciousness, beings would not turn from consciousness. Since there is danger in consciousness, beings turn away from consciousness.
17. ßMonks, if there was no escape from consciousness, beings would not escape from consciousness. Since there is an escape from consciousness, beings escape from consciousness.
18. ßMonks, until beings accurately knew the satisfaction as the satisfaction, the danger as the danger and the escape as the escape from these five holding masses as it really is, they did not live with a mind freed, unbound, released and set free from this world together with its gods and men, Maras, Brahmas and the community of recluses and brahmins.
19. ßMonks, when they accurately know the satisfaction as the satisfaction, the danger as the danger and the escape as the escape from the five holding masses as it really is, they will live with a mind freed, unbound, unrestrictedly released and set free from this world together with its gods and men, Maras, Brahmas and the community of recluses and brahmins.û
2. 1. 3. 8.
(29) Abhinandanaü Ý Delights
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, he who delights in matter, delights in unpleasantness and I say, he who delights in unpleasantness is not released from unpleasantness.
4. ßMonks, he who delights in feelings, delights in unpleasantness and I say, he who delights in unpleasantness is not released from unpleasantness.
5. ßMonks, he who delights in perceptions, delights in unpleasantness and I say, he who delights in unpleasantness is not released from unpleasantness.
6. ßMonks, he who delights in intentions, delights in unpleasantness and I say, he who delights in unpleasantness is not released from unpleasantness.
7. ßMonks, he who delights in consciousness, delights in unpleasantness and I say, he who delights in unpleasantness is not released from unpleasantness.
8. ßMonks, he that does not delight in matter does not delight in unpleasantness and I say, he is released from unpleasantness.
9. ßMonks, he that does not delight in feelings, does not delight in unpleasantness and I say, he is released from unpleasantness.
10. ßMonks, he that does not delight in perceptions, does not delight in unpleasantness and I say, he is released from unpleasantness.
11. ßMonks, he that does not delight in intentions, does not delight in unpleasantness and I say, he is released from unpleasantness.
12. ßMonks, he that does not delight in consciousness, does not delight in unpleasantness and I say, he is released from unpleasantness.û
2. 1. 3. 9.
(30) Uppàdaü Ý Arising
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 arising of matter, its steadying and appearance as birth, the establishment of ailments and the appearance of decay and death, is the arising of unpleasantness.
4. ßMonks, the arising of feelings, their getting steady, appearance as birth, the establishment of ailments and the appearance of decay and death is the arising of unpleasantness.
5. ßMonks, the arising of perceptions, their getting steady, appearance as birth, the establishment of ailments and the appearance of decay and death, is the arising of unpleasantness.
6. ßMonks, the arising of intentions, their getting steady, appearance as birth, the establishment of ailments and the appearance of decay and death, is the arising of unpleasantness.
7. ßMonks, the arising of consciousness, its steadying and appearance as birth, the establishment of ailments and the appearance of decay and death, is the arising of unpleasantness.
8. ßMonks, the cessation of matter, its mastery, fading, the mastery of ailments and overcoming decay and death, is the cessation of unpleasantness.
9. ßMonks, the cessation of feelings, their mastery, fading, the mastery of ailments and the overcoming of decay and death is the cessation of unpleasantness.
10. ßMonks, the cessation of perceptions, their mastery, fading, the mastery of ailments and the overcoming of decay and death is the cessation of unpleasantness.
11. ßMonks, the cessation of intentions, their mastery, fading, the mastery of ailments and the overcoming of decay and death is cessation of unpleasantness.
12. ßMonks, the cessation of consciousness, its mastery, fading, the mastery of ailments and the overcoming of decay and death is the cessation of unpleasantness.û
2. 1. 3. 10.
(31) Aghamålaü Ý Root of Evil
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, I will tell the evil and the root of evil, listen to it and attend carefully to it.
4. ßMonks, what is evil? Monks matter is evil, feelings are evil, perceptions are evil, intentions are evil and consciousness is evil. These are said to be evil.
5. ßWhat is the root of evil? It is this same craving with interest and greed to be born again and again, enjoying it here and there such as craving for sensuality, craving to be and craving not to be. To this is said the root of evil.
2. 1. 3. 11.
(32) Pabhaïgu Ý Destruction
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, I will tell the destruction and the non destruction, listen and attend to it carefully.
4. ßMonks, what is destruction and what is non destruction?
5. ßMonks, matter is destruction and its cessation, mastery and fading is non-destruction.
6. ßMonks, feelings are destruction and their cessation, mastery and fading is non-destruction.
7. ßMonks, perceptions are destruction and their cessation, mastery and fading is non-destruction.
8. ßMonks, intentions are destruction and their cessation, mastery and fading is non-destruction.
9. ßMonks consciousness is destruction and its cessation, mastery and fading is non-destruction.û
Showing posts with label Khandha Samyutta. Show all posts
Showing posts with label Khandha Samyutta. Show all posts
Thursday, April 14, 2011
Samyutta Nikaya - Khandha Samyutta - Anicca Vagga
Sutta Pitaka
Samyutta Nikaya
Division III Ý Khandhaka
Book 21 Ý Khandha Samyutta
Section 1 Ý The Root Fifty
Chapter 2 Ý Anicca (Dutiyo) Vagga
Namo tassa bhagavato arahato samma sambuddhassa
21. 1. 2. 1.
(12) Aniccam Ý Impermanent
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta's grove in Savatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, matter was impermanent, in the past, will be impermanent in the future and also it's impermanent at present.
4.-7. ßMonks, feelings, perceptions, intentions, and consciousness were impermanent in the past, will be impermanent in the future, and they are impermanent at present.
8. ßMonks, the noble disciple seeing it thus turns from matter, turns away feelings, turns from perceptions, turns from intentions, and turns from consciousness. Turning, is calmed and released. Knowledge arises I am released, birth is destroyed, the holy life is lived to the end and I know there is nothing more to wish.û
21. 1. 2. 2.
(13) Dukkhaü Ý Unpleasant
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, matter was unpleasant in the past, will be unpleasant in the future and also it's unpleasant at present.
4.-7. ßMonks, feelings, perceptions, intentions, and consciousness were unpleasant in the past, will be unpleasant in the future, and are unpleasant at present.
8. ßMonks, the noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns from intentions, and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: ßI am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.'û
21. 1. 2. 3.
(14) Anatta Ý Lacking a Self
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, matter lacked a self, in the past, will be lacking a self in the future and also it lacks a self at present.
4.-7. ßMonks, feelings, perceptions, intentions, and consciousness lacked self in the past will lack self in the future and they lack self at present.
8. ßMonks, the noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns from intentions, and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: ßI am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.'û
21. 1. 2. 4.
(15) Yad aniccaü I Ý That Which is Impermanent I
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, matter is impermanent, that which is impermanent is unpleasant, and that which is unpleasant is not self. That which is not self is not mine it is not I or my self. This should be seen as it really is, with right wisdom.
4. ßFeelings are impermanent, that which is impermanent is unpleasant, and that which is unpleasant is not self. That which is not self is not mine, it is not I or my self. This should be seen as it really is, with right wisdom.
5. ßMonks, perceptions are impermanent, those which are impermanent are unpleasant and those which are unpleasant are not self. Those which are not self are not mine, they are not I or my self. This should be seen as it really is, with right wisdom.
6. ßIntentions are impermanent, those which are impermanent are unpleasant, and those which are unpleasant are not self. Those which are not self are not mine, they are not I or my self. This should be seen as it really is, with right wisdom.
7. ßConsciousness is impermanent, that which is impermanent is unpleasant, and that which is unpleasant is not self. That which is not self is not mine, it is not I or my self. This should be seen as it really is, with right wisdom.
8. ßMonks, the noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns from intentions, and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: ßI am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.'û
21. 1. 2. 5.
(16) Yad aniccam II Ý That which is impermanent II
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, matter is unpleasant, that which is unpleasant is not self. That which is not self is not mine, it is not I or my self. This should be seen as it really is, with right wisdom.
4. ßFeelings are unpleasant, those which are unpleasant are not self. Those which are not self are not mine, they are not I or my self. This should be seen as it really is, with right wisdom.
5. ßPerceptions are unpleasant, those which are unpleasant are not self. Those which are not self are not mine. They are not I or my self. This should be seen as it really is, with right wisdom.
6. ßIntentions are unpleasant, those which are unpleasant are not self. Those which are not self are not mine. They are not I or my self. This should be seen as it really is, with right wisdom.
7. ßConsciousness is unpleasant, and that which is unpleasant is not self. That which is not self is not mine, it is not I or my self. This should be seen as it really is, with right wisdom.
8. ßMonks, the noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns from intentions, and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: ßI am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.'û
21. 1. 2. 6.
(17) Yad aniccam III Ý That Which is Impermanent III
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, matter lacks self, that which lacks self is not mine it is not I or my self. This should be seen as it really is, with right wisdom.
4. ßFeelings lack self. That which lacks self is not mine, it is not I or my self. This should be seen as it really is, with right wisdom.
5. ßMonks, perceptions lack self. Those which lack self are not mine, they are not I or my self. This should be seen as it really is, with right wisdom.
6. ßIntentions are not self, they are not mine. They are not I or my self. This should be seen as it really is, with right wisdom.
7. ßConsciousness is not self. That which is not self is not mine, it is not I or my self. This should be seen as it really is, with right wisdom.
8. ßMonks, the noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns from intentions, and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: ßI am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.'û
21. 1. 2. 7.
(18) Hetu I Ý Reasons I
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, matter is impermanent, based on whatever cause and reason matter has risen, that too is impermanent. Therefore, monks how could matter that has risen on account of impermanent causes be permanent?
4. ßFeelings are impermanent, based on whatever causes and reasons feelings have risen, those too are impermanent. Therefore, monks how could feelings that have risen on account of impermanent causes be permanent?
5. ßPerceptions are impermanent, based on whatever causes and reasons perceptions have risen, those too are impermanent. Therefore, monks how could percep0tions that have risen on account of impermanent causes be permanent?
6. ßIntentions are impermanent, based on whatever causes and reasons intentions have risen, those too are impermanent. Therefore, monks how could intentions that have risen on account of impermanent causes be permanent?
7. ßMonks, consciousness is impermanent, based on whatever cause and reason consciousness has risen, that too is impermanent. Therefore, monks how could consciousness that has arisen on account of impermanent causes be permanent?
8. ßMonks, the noble disciple seeing it thus turns away from matter, turns from feelings, turns from perceptions, turns from intentions, and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: ßI am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.'û
21. 1. 2. 8.
(19) Hetu II Ý Reasons II
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, matter is unpleasant, based on whatever cause and reason matter has risen, that too is unpleasant. Therefore, monks how could matter that has risen on account of unpleasant causes be permanent?
4. ßFeelings are unpleasant, based on whatever causes and reasons feelings have risen, those too are unpleasant. Therefore, monks how could feelings that have risen on account of unpleasant causes be pleasant?
5. ßPerceptions are unpleasant, based on whatever causes and reasons perceptions have risen, those too are unpleasant Therefore, monks how could percep0tions that have risen on account of unpleasant causes be permanent?
6. ßIntentions are unpleasant, based on whatever causes and reasons intentions have risen, those too are unpleasant. Therefore, monks how could intentions that have risen on account of unpleasant causes be pleasant?
7. ßMonks, consciousness is unpleasant, based on whatever cause and reason consciousness has risen, that too is unpleasant. Therefore, monks how could consciousness that has risen on account of unpleasant causes be pleasant?
8. ßMonks, the noble disciple seeing it thus turns away from matter, turns away from feelings, turns away from perceptions, turns from intentions, and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: ßI am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.'û
21. 1. 2. 9.
(20) Hetu III Ý Reasons III
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, matter lacks self, based on whatever cause and reason matter has risen, those too are not self. Therefore, monks how could matter risen from things lacking self be self ?
4. ßFeelings are not self, based on whatever causes and reasons feelings have risen, those too are not self. Therefore, monks how could feelings risen from things lacking self, be self?
5. ßPerceptions are not self, based on whatever causes and reasons perceptions have risen, those too are not self. Therefore, monks how could perceptions risen from things lacking self, be self?
6. ßIntentions are not self, based on whatever causes and reasons intentions have risen, those too are not self. Therefore, monks how could intentions risen from things lacking self be self?
7. ßMonks, consciousness is not self, based on whatever cause and reason consciousness has risen, those too are not self. Therefore, monks how could consciousness risen from things lacking self be self?
8. ßMonks, the noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns away from intentions and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: ßI am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.'û
21. 1. 2. 10.
(21) ânanda Ý Venerable ânanda
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. Then venerable ânanda approached the Blessed One worshipped and sat on a side
3. Sitting on a side venerable ânanda said thus to the Blessed One: ßVenerable sir, it is said cessation, with the cessation of what things is cessation?û
4. ßânanda, matter is impermanent, compounded and arise dependently and it is of the nature of withering, fading, loosing interest and ceasing. The cessation of that is cessation.
5. ßFeelings are impermanent, compounded and arise dependently and are of the nature of withering, fading, loosing interest and ceasing. The cessation of those is cessation.
6.-7. Perceptions and intentions are impermanent, compounded and arise dependently and are of the nature of withering, fading, loosing interest and ceasing. The cessation of those is cessation.
8. ßConsciousness is impermanent, compounded and arise dependently and it is of the nature of withering, fading, loosing interest and ceasing. The cessation of that is cessation.
9. Ananda, the cessation of these things is called cessation.
Samyutta Nikaya
Division III Ý Khandhaka
Book 21 Ý Khandha Samyutta
Section 1 Ý The Root Fifty
Chapter 2 Ý Anicca (Dutiyo) Vagga
Namo tassa bhagavato arahato samma sambuddhassa
21. 1. 2. 1.
(12) Aniccam Ý Impermanent
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta's grove in Savatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, matter was impermanent, in the past, will be impermanent in the future and also it's impermanent at present.
4.-7. ßMonks, feelings, perceptions, intentions, and consciousness were impermanent in the past, will be impermanent in the future, and they are impermanent at present.
8. ßMonks, the noble disciple seeing it thus turns from matter, turns away feelings, turns from perceptions, turns from intentions, and turns from consciousness. Turning, is calmed and released. Knowledge arises I am released, birth is destroyed, the holy life is lived to the end and I know there is nothing more to wish.û
21. 1. 2. 2.
(13) Dukkhaü Ý Unpleasant
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, matter was unpleasant in the past, will be unpleasant in the future and also it's unpleasant at present.
4.-7. ßMonks, feelings, perceptions, intentions, and consciousness were unpleasant in the past, will be unpleasant in the future, and are unpleasant at present.
8. ßMonks, the noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns from intentions, and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: ßI am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.'û
21. 1. 2. 3.
(14) Anatta Ý Lacking a Self
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, matter lacked a self, in the past, will be lacking a self in the future and also it lacks a self at present.
4.-7. ßMonks, feelings, perceptions, intentions, and consciousness lacked self in the past will lack self in the future and they lack self at present.
8. ßMonks, the noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns from intentions, and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: ßI am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.'û
21. 1. 2. 4.
(15) Yad aniccaü I Ý That Which is Impermanent I
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, matter is impermanent, that which is impermanent is unpleasant, and that which is unpleasant is not self. That which is not self is not mine it is not I or my self. This should be seen as it really is, with right wisdom.
4. ßFeelings are impermanent, that which is impermanent is unpleasant, and that which is unpleasant is not self. That which is not self is not mine, it is not I or my self. This should be seen as it really is, with right wisdom.
5. ßMonks, perceptions are impermanent, those which are impermanent are unpleasant and those which are unpleasant are not self. Those which are not self are not mine, they are not I or my self. This should be seen as it really is, with right wisdom.
6. ßIntentions are impermanent, those which are impermanent are unpleasant, and those which are unpleasant are not self. Those which are not self are not mine, they are not I or my self. This should be seen as it really is, with right wisdom.
7. ßConsciousness is impermanent, that which is impermanent is unpleasant, and that which is unpleasant is not self. That which is not self is not mine, it is not I or my self. This should be seen as it really is, with right wisdom.
8. ßMonks, the noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns from intentions, and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: ßI am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.'û
21. 1. 2. 5.
(16) Yad aniccam II Ý That which is impermanent II
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, matter is unpleasant, that which is unpleasant is not self. That which is not self is not mine, it is not I or my self. This should be seen as it really is, with right wisdom.
4. ßFeelings are unpleasant, those which are unpleasant are not self. Those which are not self are not mine, they are not I or my self. This should be seen as it really is, with right wisdom.
5. ßPerceptions are unpleasant, those which are unpleasant are not self. Those which are not self are not mine. They are not I or my self. This should be seen as it really is, with right wisdom.
6. ßIntentions are unpleasant, those which are unpleasant are not self. Those which are not self are not mine. They are not I or my self. This should be seen as it really is, with right wisdom.
7. ßConsciousness is unpleasant, and that which is unpleasant is not self. That which is not self is not mine, it is not I or my self. This should be seen as it really is, with right wisdom.
8. ßMonks, the noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns from intentions, and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: ßI am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.'û
21. 1. 2. 6.
(17) Yad aniccam III Ý That Which is Impermanent III
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, matter lacks self, that which lacks self is not mine it is not I or my self. This should be seen as it really is, with right wisdom.
4. ßFeelings lack self. That which lacks self is not mine, it is not I or my self. This should be seen as it really is, with right wisdom.
5. ßMonks, perceptions lack self. Those which lack self are not mine, they are not I or my self. This should be seen as it really is, with right wisdom.
6. ßIntentions are not self, they are not mine. They are not I or my self. This should be seen as it really is, with right wisdom.
7. ßConsciousness is not self. That which is not self is not mine, it is not I or my self. This should be seen as it really is, with right wisdom.
8. ßMonks, the noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns from intentions, and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: ßI am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.'û
21. 1. 2. 7.
(18) Hetu I Ý Reasons I
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, matter is impermanent, based on whatever cause and reason matter has risen, that too is impermanent. Therefore, monks how could matter that has risen on account of impermanent causes be permanent?
4. ßFeelings are impermanent, based on whatever causes and reasons feelings have risen, those too are impermanent. Therefore, monks how could feelings that have risen on account of impermanent causes be permanent?
5. ßPerceptions are impermanent, based on whatever causes and reasons perceptions have risen, those too are impermanent. Therefore, monks how could percep0tions that have risen on account of impermanent causes be permanent?
6. ßIntentions are impermanent, based on whatever causes and reasons intentions have risen, those too are impermanent. Therefore, monks how could intentions that have risen on account of impermanent causes be permanent?
7. ßMonks, consciousness is impermanent, based on whatever cause and reason consciousness has risen, that too is impermanent. Therefore, monks how could consciousness that has arisen on account of impermanent causes be permanent?
8. ßMonks, the noble disciple seeing it thus turns away from matter, turns from feelings, turns from perceptions, turns from intentions, and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: ßI am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.'û
21. 1. 2. 8.
(19) Hetu II Ý Reasons II
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, matter is unpleasant, based on whatever cause and reason matter has risen, that too is unpleasant. Therefore, monks how could matter that has risen on account of unpleasant causes be permanent?
4. ßFeelings are unpleasant, based on whatever causes and reasons feelings have risen, those too are unpleasant. Therefore, monks how could feelings that have risen on account of unpleasant causes be pleasant?
5. ßPerceptions are unpleasant, based on whatever causes and reasons perceptions have risen, those too are unpleasant Therefore, monks how could percep0tions that have risen on account of unpleasant causes be permanent?
6. ßIntentions are unpleasant, based on whatever causes and reasons intentions have risen, those too are unpleasant. Therefore, monks how could intentions that have risen on account of unpleasant causes be pleasant?
7. ßMonks, consciousness is unpleasant, based on whatever cause and reason consciousness has risen, that too is unpleasant. Therefore, monks how could consciousness that has risen on account of unpleasant causes be pleasant?
8. ßMonks, the noble disciple seeing it thus turns away from matter, turns away from feelings, turns away from perceptions, turns from intentions, and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: ßI am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.'û
21. 1. 2. 9.
(20) Hetu III Ý Reasons III
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, matter lacks self, based on whatever cause and reason matter has risen, those too are not self. Therefore, monks how could matter risen from things lacking self be self ?
4. ßFeelings are not self, based on whatever causes and reasons feelings have risen, those too are not self. Therefore, monks how could feelings risen from things lacking self, be self?
5. ßPerceptions are not self, based on whatever causes and reasons perceptions have risen, those too are not self. Therefore, monks how could perceptions risen from things lacking self, be self?
6. ßIntentions are not self, based on whatever causes and reasons intentions have risen, those too are not self. Therefore, monks how could intentions risen from things lacking self be self?
7. ßMonks, consciousness is not self, based on whatever cause and reason consciousness has risen, those too are not self. Therefore, monks how could consciousness risen from things lacking self be self?
8. ßMonks, the noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns away from intentions and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: ßI am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.'û
21. 1. 2. 10.
(21) ânanda Ý Venerable ânanda
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. Then venerable ânanda approached the Blessed One worshipped and sat on a side
3. Sitting on a side venerable ânanda said thus to the Blessed One: ßVenerable sir, it is said cessation, with the cessation of what things is cessation?û
4. ßânanda, matter is impermanent, compounded and arise dependently and it is of the nature of withering, fading, loosing interest and ceasing. The cessation of that is cessation.
5. ßFeelings are impermanent, compounded and arise dependently and are of the nature of withering, fading, loosing interest and ceasing. The cessation of those is cessation.
6.-7. Perceptions and intentions are impermanent, compounded and arise dependently and are of the nature of withering, fading, loosing interest and ceasing. The cessation of those is cessation.
8. ßConsciousness is impermanent, compounded and arise dependently and it is of the nature of withering, fading, loosing interest and ceasing. The cessation of that is cessation.
9. Ananda, the cessation of these things is called cessation.
Samyutta Nikaya - Khandha Samyutta - Nakulapitu Vagga
Sutta Pitaka
Samyutta Nikaya
Division III Ý Khandhaka
Book 21 Ý Khandha Samyutta
Section 1 Ý The Root Fifty
Chapter 1 Ý Nakulapitu (Pathamo) Vagga
Namo tassa bhagavato arahato samma sambuddhassa
21. 1. 1. 1.
(1) Nakulapita Ý Nakula Father
1. I heard thus. At one time the Blessed One was living in the deer park in the Bhesakala forest among the Suüsumàra rocks.
2. Then the householder Nakula father approached the Blessed One sat on a side and said:
3. ßVenerable sir, I am now decayed, aged, come to the end of my life, forever with an ailing body. I am helped to see impermanence, by the monks who do the development of the mind. Venerable sir, Blessed One, advice me, for my welfare and happiness for a long time.û
4. ßHouseholder, your body is ailing, that's right. If anyone maintaining a body should acknowledge that he is without ailments even for a moment, it is nothing but foolishness. Therefore, householder, you should train in this manner: `My body ails, my mind will be without ailments.' Thus should be the training.û
5. Then the householder Nakula delighted and accepted the words of the Blessed One, got up from his seat, worshipped, circumambulated the Blessed One, and approached venerable Sàriputta, worshipped him, and sat on a side.
6. To the seated householder Nakula, venerable Sàriputta said: ßHouseholder, your face is very pleasant, your mental faculties seem clear, and the complexion of your face is pure. Did you hear a sermon from the Blessed One?û
ßVenerable sir, why isn't it so? The Blessed One has just spoken to me and I am sprinkled with deathlessness.û
ßHouseholder, in which manner did the Blessed One speak to you and how were you sprinkled with deathlessness?û
7. ßVenerable sir, I approached the Blessed One worshipped and sat on a side and said:
ß`Venerable sir, I am now decayed, aged, come to the end of life, my body is ailing, I am helped to see impermanence by the monks who do the development of the mind. Venerable sir, Blessed One, advise me, for my welfare and happiness for a long time'.û
ßThen the Blessed One said to me: `Householder, your body is ailing, that's right. If anyone maintaining a body, should acknowledge that he is without ailments even for a moment, it is nothing but foolishness. Therefore householder you should train in this manner, my body is ailing, my mind will be without ailments. Thus should be the training.'
ßVenerable sir, in this manner I was advised and sprinkled with deathlessness.û
8. ß`Householder, did you not cross question the Blessed One on this, asking: `Venerable sir what is an ailing body and an ailing mind? What is an ailing body and a non ailing mind?'û
9. ßVenerable sir, Sàriputta, we came from afar to know the meaning of this, it is good that the meaning occurs to venerable Sàriputta.û
10. ßThen, householder, listen and attend carefully.û
The householder Nakula father said ßYes venerable sir.û
11. Venerable Sàriputta said:
ßHouseholder, what is an ailing body and an ailing mind?
12. ßHere householder, the ordinary man who has not seen noble ones or Great Beings or heard their Teaching and not clever in their Teaching, reflects matter from self [1] or a material self or in self matter or in matter self. Or his mind is rooted in a preposition `I am matter, it's my matter' that matter changes on account of that change arise grief, lamentation, unpleasantness, displeasure, and distress.
13. ßHe reflects feelings from self or a feeling self or in self feelings or in feelings self. Or his mind is rooted in a preposition `I am feelings, they are my feelings'. Those feelings change and on account of that change arise grief, lamentation, unpleasantness, displeasure, and distress.
14. ßHe reflects perceptions from self, or a perceiving self, or in self perceptions, or in perceptions self. Or his mind is rooted in a preposition `I am perceptions, they are my perceptions.' Those perceptions change and on account of that change arise grief, lamentation, unpleasantness, displeasure, and distress.
15. ßHe reflects intentions from self, or an intending self, or in self intentions, or in intentions self. Or his mind is rooted in a preposition `I am intentions, they are mine.' Those intentions change and on account of that change arise grief, lamentation, unpleasantness, displeasure, and distress.
16. ßHe reflects consciousness from self, or a conscious self, or in self consciousness, or in consciousness self. Or his mind is rooted in a preposition `I am consciousness, it's mine.' That consciousness changes and on account of that change arise grief, lamentation, unpleasantness, displeasure, and distress.
17. ßHouseholder, this is the ailing body and the ailing mind.
18. ßHouseholder, what is an ailing body and a non-ailing mind?
19. ßHere, householder, the learned noble disciple who has seen noble ones and Great Beings, heard their Teaching, and is clever in that Teaching, does not reflect matter from self, or a material self, or in self matter, or in matter self and his mind is not rooted in a preposition, `I am matter, it's mine.' That matter changes and on account of that change grief, lamentation, unpleasantness, displeasure, and distress do not arise.
20. ßHe does not reflect feelings from self, or a feeling self, or in self feelings, or in feelings self, and his mind is not rooted in a preposition `I am feelings, they are mine' those feelings change. On account of that change, grief, lamentation, unpleasantness, displeasure, and distress do not arise.
21. ßHe does not reflect perceptions from self, or a perceiving self, or in self perceptions, or in perceptions self and his mind is not rooted in a preposition `I am perceptions, they are mine'. Those perceptions change and on account of that change grief, lamentation, unpleasantness, displeasure, and distress do not arise.
22. ßHe does not reflect intentions from self, or an intending self or in self intentions or in intentions self and his mind is not rooted in a preposition `I am intentions, they are mine'. Those intentions change and on account of that change grief, lamentation, unpleasantness, displeasure, and distress do not arise.
23. ßHe does not reflect consciousness from self, or a conscious self, or in self consciousness, or in consciousness self and his mind is not rooted in a preposition `I am consciousness, it's mine'. That consciousness changes and on account of that change grief, lamentation, unpleasantness, displeasure, and distress do not arise.
24. ßHouseholder, this is the ailing body and the non ailing mind.û
25. Venerable Sàriputta said thus and the householder Nakula father delighted in the words of venerable Sàriputta.
21. 1. 1. 2.
(2) Devadaha Ý At Devadaha
I heard thus. At one time the Blessed One was living with the Sakyas in a hamlet called Devadaha.
2. Then many monks who wanted to go to the western states approached the Blessed One worshipped and sat on a side.
3. Seated on a side those monks said to the Blessed One: ßVenerable sir, we wish to go to the western states and make dwellings there.û
ßMonks did you speak about this with Sàriputta?û
ßVenerable sir, we did not speak about this with venerable Sàriputta.û
ßMonks, speak with Sàriputta. He is wise and helpful to the co-associates in the holy life.û
Those monks replied, ßYes, venerable sir.û
4. At that time venerable Sàriputta was seated in a certain ringworm shrub not far away from the Blessed One.
5. Then those monks delighted and agreed with the Blessed One, got up from their seats worshipped and circumambulated the Blessed One and approached venerable Sàriputta, exchanged friendly conversation and sat on a side.
6. The seated monks said thus to venerable Sàriputta:
ßFriend, Sàriputta, we wish to go to the western states and make dwellings there, we have spoken to the Teacher about this.û
7. ßFriends, in various kingdoms there are monks, who are wise warriors, wise brahmins, wise householders and also wise recluses. Monks, humans are wise and are of the nature of searching, what the view of the teacher is and what he teaches. How much of the Teaching has the venerable ones heard, absorbed, wisely penetrated and explaining would tell what the Blessed One had said and would explain in accordance with the Teaching without making any blames.û
8. ßFriend, Sàriputta, we came from afar to know the meaning of these words from venerable Sàriputta. Good, if venerable Sàriputta explains the meaning of these words to us.û
9. ßThen friends, listen and attend carefully, I will tell.û
Those monks replied ßYes friend we will and venerable Sàriputta said thus:
10. ßFriends, in various kingdoms there are monks, who are wise warriors, wise brahmins, wise householders and also wise recluses who are of the nature of searching, if asked, `What is the view of your teacher and what does he teach?' It should be, `The Teacher tells us to tame interest and greed.'
11. ßFriends, when explained thus too there is a possibility the wise warriors, brahmins and recluses would ask a further question, `To tame interest and greed for what, does the venerable ones' Teacher instruct? Friends, the Teacher instructs us to tame interest and greed for matter, feelings, perceptions, intentions, and for consciousness.
12. Friends, when explained thus too there is a possibility that the wise warriors, or brahmins could be searching and would ask a further question, seeing what danger does the venerable ones' Teacher instruct? To tame interest and greed for matter, feelings, perceptions, intentions and consciousness?' Friends, when asked thus you should explain thus. `Friends, when interest and greed, love, thirst, lament, and craving for matter is not dispelled, when that matter, feelings, perceptions, intentions and consciousness change, grief, lament, unpleasantness, displeasure, and distress arise; and when interest, greed, love, thirst, lament and craving for feelings, perceptions, intentions, and consciousness are dispelled, grief, lament, unpleasantness, displeasure, and distress do not arise. Friends, seeing this danger our Teacher has declared to tame interest and greed for matter, feelings, perceptions, intentions and consciousness.'
13. ßFriends, when explained thus too there is a possibility, for the wise warriors, brahmins, and recluses to ask a further question, ßSeeing what benefit does the venerable ones' Teacher instruct? To tame interest and greed for matter?' Friends, when asked thus you should explain thus. `Friends, when interest and greed, love, thirst, lament and craving for matter, feelings, perceptions, intentions, and consciousness are dispelled, when that matter, feelings, perceptions, intentions, and consciousness change, grief, lament, unpleasantness, displeasure, and distress do not arise. Friends, seeing this benefit our Teacher has declared to tame interest and greed for matter, feelings, perceptions, intentions and consciousness.'
14. ßFriends if leading a life with demerit here and now is pleasant, without trouble, without worry, and lament and also after death a good birth could be desired, the Blessed One would not have declared the dispelling of demerit in this life.
15. ßSince, friends, someone leading a life of demerit is here and now unpleasant, with trouble, with worry, with lament and also after death could desire an evil state, the Blessed One has declared the dispelling of demerit in this life.
16. ßFriends if leading a life of merit here and now is unpleasant, with trouble, with worry, with lament and also after death an evil birth could be desired, the Blessed One would not have declared the accumulation of merit in this life.
17. ßSince, friends, someone leading a life of merit is here and now pleasant, without trouble, without worry and lament and also after death could desire a good birth the Blessed One has declared the accumulation of merit in this life.û
18. Venerable Sàriputta said thus and those monks delighted in the words of venerable Sàriputta.
21. 1. 1. 3.
(3) Hàliddakàni I Ý The Householder Hàliddàkani I
1. I heard thus. At one time venerable Mahàkaccàna was living in a house where there was a tree in which hawks lived.
2. Then the householder Hàliddakàni approached venerable Mahàkaccàna worshipped and sat on a side.
3. Sitting the householder Hàliddakàni said thus to venerable Mahàkaccàna: ßVenrable sir, answering Magandiya's question in the Aññhaka Vagga the Blessed One had said:
`Leaving the household he goes homeless,
Does not make any associations in the village
Free from sensuality does not desire them.
How is it, he has no disputes with people.'
ßVenerable sir, of this short exposition of the Blessed One how should we know the detailed meaning?û
4-7. ßHouseholder, the material element is the habitation of consciousness and the greedy bond with the material element is the behavior of consciousness in that habitation. Householder, the feeling element is the habitation of consciousness and the greedy bond with the feeling element is the behavior of consciousness in that habitation. Householder, the perceiving element is the habitation of consciousness and the greedy bond with the perceiving element is the behavior of consciousness in that habitation. Householder, the intending element is the habitation of consciousness and the greedy bond with the intending element is the behavior of consciousness in that habitation.
ßHouseholder, these are the sheltered behaviors of consciousness.
8. Householder what is the lack of shelter for behavior?
9. ßHouseholder, the Thus Gone One has dispelled, pulled out with the roots, made a palm stump, and made not to grow again whatever interest, greed, liking, craving and the latent tendency to settle in the material element. Therefore it is said, `The Thus Gone One has no shelter for behaviors.'
10. ßThe Thus Gone One has dispelled, pulled out with the roots, made a palm stump, and made not to grow again the interest, greed, liking and the craving for the latent tendency to settle in the feeling element. Therefore, it is said `The Thus Gone One has no shelter for behaviors.'
11. ßThe Thus Gone One has dispelled, pulled out with the roots, made a palm stump, and made not to grow again the interest, greed, liking and the craving. for the latent tendency to settle in the perceiving element. Therefore it is said, `The Thus Gone One has no shelter for behaviors.'
12. The Thus Gone One has dispelled, pulled out with the roots, made a palm stump, and made not to grow again the greed, liking and the craving for the latent tendency to settle in the intending element. Therefore it is said. `The Thus Gone One has no shelter for behaviors.'
13. ßThe Thus Gone One has dispelled, pulled out with the roots, made a palm stump, and made not to grow again the interest, greed, liking and the craving for the latent tendency to settle in the conscious element. Therefore it is said, `The Thus Gone One has no shelter for behaviors.'
14. ßHouseholder, in this manner there is no shelter for behaviors.
15. ßHouseholder, what is the behavior in a settlement?
ßHouseholder, to be bound to a sign of form is a settlement, to be bound to a sign of sound is a settlement, to be bound to a sign of scents is a settlement, to be bound to a sign of taste is a settlement, to be bound to a sign of touch is a settlement, to be bound to a sign of an idea is a settlement. Householder, to this is said a settlement.
16. ßHouseholder, what is non-behavior in a settlement?
ßHouseholder, the Thus Gone One has dispelled, pulled out with the roots, made a palm stump, and made not to grow again the settlement, bound to a sign of form, a sign of sound, a sign of scents, a sign of taste, a sign of touch and the settlement, bound to a sign of an idea. Therefore, the Thus Gone has no behavior in settlements.
17. ßHouseholder, this is non-behavior in settlements.
18. ßHouseholder, how is there associations with the village?
`ßHere, householder, a certain one associates the village with interest, grieving with the grief stricken, happy with the happy and unhappy with the unhappy. When there are some duties to be done, he yokes himself to do those duties. Householder, in this manner there is association in the village
19. ßHouseholder, how is there no associations with the village?
ßHere, householder, the monk does not associate the village with interest. He does not grieve with the grief stricken, is not happy with the happy and not unhappy with the unhappy. When there are some duties to be done, he does not yoke himself to do those duties. Householder, in this manner there are no associations in the village.
20. ßHouseholder, how is there no freedom from sensuality?
ßHere, householder, a certain one is not free from greed, interest, love, thirst, lament and craving for sensual desires. Thus householder, he is not free from sensuality.
21. ßHouseholder, how is there freedom from sensuality?
ßHere, householder, a certain one is free from greed, interest, love, thirst, lament and craving for sensual desires. Thus householder, he is free from sensuality.
22. ßHouseholder, how is there longing for the future?
ßHere, householder, it occurs to a certain one, I should be of this matter in the future, of these feelings in the future, of these perceptions, of these intentions in the future, of this consciousness in the future. Householder, this is longing the future.
23. ßHouseholder, how is there no longing for the future?
ßHere, householder, it does not occur to a certain one, I should be of this matter in the future, of these feelings in the future, of these perceptions, of these intentions in the future, of this consciousness in the future. Householder, this is not longing the future.
24. ßHouseholder, how is there a dispute with the people?
ßHere, householder, a certain one disputes. `You do not know this Discipline. I know the Discipline. What do you know of this Discipline? You have fallen to the wrong method. I have fallen to the right method. What have to be told first, you tell later. What has to be told last, you tell first. I talk with reasons, you talk without reason. You interrupt the flow and turn back You, dispute affectedly. If possible be released in a dispute. You have grasped it wrong, if possible penetrate it. Thus householder, there is a dispute with the people'.
25. ßHouseholder, how is there no dispute with the people?
ßHere, householder, a certain one does not dispute. `You do not know this Discipline. I know the Discipline. What do you know of this Discipline? You have fallen to the wrong method. I have fallen to the right method. What have to be told first, you tell later. What has to be told later, you tell first. I talk with reasons, you talk without reason. You interrupt the flow and turn back Your dispute is affected. If possible be released in a dispute. You have grasped it wrong, if possible penetrate it. Thus householder, there is no dispute with the people'
26. ßThus householder, answering Magandiya's question in the Aññhaka Vagga the Blessed One had said:
`Leaving the household he goes homeless,
Does not make any associations in the village
Free from sensuality does not desire them.
How is it, he has no disputes with people.'
ßHouseholder, of this short exposition of the Blessed One this is the detailed meaning.û
21. 1. 1. 4.
@@@4. (4) Hàiddakàni II Ý The Householder Hàliddakàni II
1. I heard thus. At one time venerable Mahàkaccàna was living in a house where there was a tree in which hawks lived.
2. Then the householder Hàliddakàni approached venerable Mahàkaccàna worshipped and sat on a side.
3. Sitting the householder Hàliddakàni said thus to venerable Mahàkaccàna:
4. ßVenerable sir, answering Sakka's question the Blessed One had said:
`The recluses and brahmins released with the destruction of craving are perpetually perfected, have thoroughly ended unpleasantness, perpetually lead the holy life, have thoroughly come to the end of the holy life and are the chief among gods and men,'
ßVenerable sir, of this short exposition of the Blessed One how should we know the detailed meaning?û
5. ßHouseholder, whatever their interest, greed, likings, cravings, and the latent tendency of the mind, holding to this and that element of matter, are destroyed, calmed, ceased, given up, and the mind is well released it is said.
6. ßWhatever their interest, greed, likings, cravings, and the latent tendency of the mind, holding to this and that element of feelings, are destroyed, calmed, ceased, given up, and the mind is well released it is said.
7. ßWhatever their interest, greed, likings, cravings, and the latent tendency of the mind, holding to this and that element of perceptions, are destroyed, calmed, ceased, given up, and the mind is well released it is said.
8. ßWhatever their interest, greed, likings, cravings, and the latent tendency of the mind, holding to this and that element of intentions, are destroyed, calmed, ceased, given up, and the mind is well released it is said.
9. ßHouseholder, whatever their interest, greed, likings, cravings, and the latent tendency of the mind, holding to this and that element of consciousness, are destroyed, calmed, ceased, given up, and the mind is well released it is said.
10. ßHouseholder, answering Sakka's question the Blessed One had said:
`The recluses and brahmins released with the destruction of craving are perpetually perfected, have thoroughly ended unpleasantness, perpetually lead the holy life, have thoroughly come to the end of the holy life and are the chief among gods and men.' This should be known as the detailed meaning to this short exposition given by the Blessed One.û
21. 1. 1. 5.
(5) Samadhi Ý Concentration
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: ßMonks, develop concentration. The concentrated monk sees it, as it really is.
3. What does he see as it really is? He sees the arising of matter and the fading of matter, the arising of feelings and the fading of feelings, the arising of perceptions and the fading of perceptions, the arising of intentions and the fading of intentions and the arising of consciousness and the fading of consciousness.
4. Monks, what is, the arising of matter the arising of feelings, the arising of perceptions, the arising of intentions and the arising of consciousness?
5. Monks, there is rejoicing, a declaration and an attachment. For what is there rejoicing, a declaration and an attachment?
6. There is rejoicing for matter, a declaration for matter and attachment for matter. When there is rejoicing, declaration for and attachment for matter, there arise enjoyment. Enjoyment in matter is attachment. On account of that attachment is being. On account of being is birth. On account of birth, decay, death, grief, lament, unpleasantness, displeasure and distress arise. Thus rises the complete mass of unpleasantness.
7. There is rejoicing for feelings, a declaration for feelings and attachment for feelings. When there is rejoicing, declaration and attachment for feelings, there arise enjoyment. Enjoyment in feelings is attachment. On account of that attachment is being. On account of being is birth. On account of birth, decay, death, grief, lament, unpleasantness, displeasure and distress arise. Thus rises the complete mass of unpleasantness.
8. There is rejoicing for perceptions, a declaration for perceptions and attachment for perceptions. When there is rejoicing, declaration and attachment there arise enjoyment in it. Enjoyment in perceptions is attachment. On account of that attachment is being. On account of being is birth. On account of birth, decay, death, grief, lament, unpleasantness, displeasure and distress arise. Thus rises the complete mass of unpleasantness.
9. There is rejoicing for intentions, a declaration for intentions and attachment for intentions. When there is rejoicing, declaration and attachment for intentions, there arise enjoyment. Enjoyment in intentions is attachment. On account of that attachment is being. On account of being is birth. On account of birth, decay, death, grief, lament, unpleasantness, displeasure and distress arise Thus rises the complete mass of unpleasantness.
10. There is rejoicing for consciousness, a declaration for consciousness and attachment for consciousness. When there is rejoicing, declaration and attachment for consciousness, there arise enjoyment in it. Enjoyment in consciousness is attachment. On account of that attachment is being. On account of being is birth. On account of birth decay, death, grief, lament, unpleasantness, displeasure and distress arise Thus rises the complete mass of unpleasantness.
11. Monks, this is the arising of matter, the arising of feelings, the arising of perceptions, the arising of intentions and the arising of consciousness.
12. Monks, what is the fading of matter, the fading of feelings, the fading of perceptions, the fading of intentions and the fading of consciousness?
Here there is no rejoicing, no declaration and no attachment. For what is there no rejoicing, no declaration and no attachment?
13. There is no rejoicing, no declaration and no attachment for matter. When there is no rejoicing, declaration or attachment for matter, the enjoyment for matter ceases. With the cessation of enjoyment for matter attachment ceases. With the cessation of attachment being ceases. With the cessation of being, birth, decay, death, grief, lament, unpleasantness, displeasure and distress cease. Thus ceases the complete mass of unpleasantness.
14. There is no rejoicing, no declaration, and no attachment for feelings. When there is no rejoicing, declaration or attachment for feelings, the enjoyment in feelings, ceases. With the cessation of enjoyment for feelings attachment ceases. With the cessation of attachment being ceases. With the cessation of being, birth, decay, death, grief, lament, unpleasantness, displeasure and distress cease. Thus ceases the complete mass of unpleasantness.
15. There is no rejoicing, no declaration, and no attachment for perceptions. When there is no rejoicing, declaration or attachment for perceptions the enjoyment in perceptions ceases. With the cessation of enjoyment for perceptions attachment ceases. With the cessation of attachment being ceases. With the cessation of being, birth, decay, death, grief, lament, unpleasantness, displeasure and distress cease Thus ceases the complete mass of unpleasantness.
16. There is no rejoicing, no declaration, and no attachment for intentions. When there is no rejoicing, declaration or attachment for intentions the enjoyment for intentions ceases. With the cessation of enjoyment for intentions attachment ceases. With the cessation of attachment being ceases. With the cessation of being, birth, decay, death, grief, lament, unpleasantness, displeasure and distress cease. Thus ceases the complete mass of unpleasantness.
17. There is no rejoicing, no declaration, and no attachment for consciousness. When there is no rejoicing, no declaration and no attachment for consciousness, the enjoyment for consciousness ceases. With the cessation of enjoyment for consciousness attachment ceases. With the cessation of attachment being ceases. With the cessation of being, birth, decay, death, grief, lament, unpleasantness, displeasure and distress cease. Thus ceases the complete mass of unpleasantness.
18. Monks, this is the cessation of matter, the cessation of feelings, the cessation of perceptions, the cessation of intentions and the cessation of consciousness.
21. 1. 1. 6.
(6) Pañisallana Ý Seclusion
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: ßMonks, apply yourself to seclusion. The secluded monk sees it, as it really is.
3. What does he see as it really is? He sees the arising of matter, the fading of matter, the arising of feelings, the fading of feelings, the arising of perceptions, the fading of perceptions, the arising of intentions, the fading of intentions and the arising of consciousness, the fading of consciousness.
4. Monks, what is, the arising of matter the arising of feelings, the arising of perceptions, the arising of intentions and the arising of consciousness?
5. Monks, there is rejoicing, a declaration and an attachment. For what is there rejoicing, declaration and attachment?
6. There is rejoicing for matter, a declaration for matter and attachment for matter. When there is rejoicing, declaration and attachment for matter, there arise enjoyment. Enjoyment in matter is attachment. On account of that attachment is being. On account of being is birth. On account of birth, decay, death, grief, lament, unpleasantness, displeasure and distress arise. Thus arises the complete mass of unpleasantness.
7. There is rejoicing for feelings, a declaration for feelings and attachment for feelings. When there is rejoicing, declaration and attachment for feelings, there arise enjoyment. Enjoyment in feelings is attachment. On account of that attachment is being. On account of being is birth. On account of birth, decay, death, grief, lament, unpleasantness, displeasure and distress arise. Thus arises the complete mass of unpleasantness.
8. There is rejoicing for perceptions, a declaration for perceptions and attachment for perceptions. When there is rejoicing, declaration and attachment for perceptions, there arise enjoyment. Enjoyment in perceptions is attachment. On account of that attachment is being. On account of being is birth. On account of birth, decay, death, grief, lament, unpleasantness, displeasure and distress arise. Thus rises the complete mass of unpleasantness.
9. There is rejoicing for intentions, a declaration for intentions and attachment for intentions. When there is rejoicing, declaration and attachment for intentions, there arise enjoyment in it. Enjoyment in intentions is attachment. On account of that attachment is being. On account of being is birth. On account of birth, decay, death, grief, lament, unpleasantness, displeasure and distress arise Thus rises the complete mass of unpleasantness.
10. There is rejoicing for consciousness, a declaration for consciousness and attachment for consciousness. When there is rejoicing, declaration and attachment for consciousness, there arise enjoyment. Enjoyment in consciousness is attachment. On account of that attachment is being. On account of being is birth. On account of birth decay, death, grief, lament, unpleasantness, displeasure and distress arise Thus rises the complete mass of unpleasantness.
11. Monks, this is the arising of matter, the arising of feelings, the arising of perceptions, the arising of intentions and the arising of consciousness.
12. Monks, what is the fading of matter, the fading of feelings, the fading of perceptions, the fading of intentions and the fading of consciousness?
Monks, there is no rejoicing, no declaration and no attachment. For what is there no rejoicing, declaration and attachment?
13. There is no rejoicing, no declaration and no attachment for matter. When there is no rejoicing, no declaration, and no attachment for matter, the enjoyment for matter ceases. With the cessation of enjoyment for matter attachment ceases. With the cessation of attachment being ceases. With the cessation of being, birth, decay, death, grief, lament, unpleasantness, displeasure and distress.cease. Thus ceases the complete mass of unpleasantness.
14. There is no rejoicing, no declaration, and no attachment for feelings. When there is no rejoicing, declaration and attachment for feelings, the enjoyment for feelings ceases. With the cessation of enjoyment for feelings attachment ceases. With the cessation of attachment being ceases. With the cessation of being, birth, decay, death, grief, lament, unpleasantness, displeasure and distress cease. Thus ceases the complete mass of unpleasantness.
15. There is no rejoicing, declaration, or attachment for perceptions. When there is no rejoicing, declaration and attachment for perceptions the enjoyment in perceptions ceases. With the cessation of enjoyment for perceptions attachment ceases. With the cessation of attachment being ceases. With the cessation of being, birth, decay, death, grief, lament, unpleasantness, displeasure and distress cease. Thus ceases the complete mass of unpleasantness.
16. There is no rejoicing, declaration, or attachment for intentions When there is no rejoicing, declaration and attachment for intentions the enjoyment for intentions ceases. With the cessation of enjoyment for intentions attachment ceases. With the cessation of attachment being ceases. With the cessation of being, birth, decay, death, grief, lament, unpleasantness, displeasure and distress cease. Thus ceases the complete mass of unpleasantness.
17. There is no rejoicing, declaration, or attachment for consciousness. When there is no rejoicing, declaration and attachment for consciousness, the enjoyment for consciousness ceases. With the cessation of enjoyment for consciousness attachment ceases. With the cessation of attachment being ceases. With the cessation of being, birth, decay, death, grief, lament, unpleasantness, displeasure and distress cease. Thus ceases the complete mass of unpleasantness.
18. Monks, this is the cessation of matter, the cessation of feelings, the cessation of perceptions, the cessation of intentions and the cessation of consciousness.
21. 1. 1. 7.
(7) Upadaparitasssana Ý Excited Holding
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi. From there the Blessed One addressed the monks:
2. ßMonks, I will teach the excited holding and the not excited giving up. Listen and attend carefully to it.
Those monks said: ßYes, venerable sir.û
3. The Blessed One said: ßMonks, what is excited holding?
4. Here, monks the not learned ordinary man, who has not seen noble ones or Great Beings not clever in their Teaching and not trained in it, reflects matter from self, or a material self, or in self matter, or in matter self. When matter changes his consciousness changes accordingly and his mind is overwhelmed with worried thoughts born of the change in matter and he is alarmed, discontented and worried.
5. He reflects feelings from self, or a feeling self, or in self feelings, or in feelings self. When feelings change his consciousness changes accordingly and his mind is overwhelmed with worried thoughts born of the change in feelings and he is alarmed, discontented and worried.
6. He reflects perceptions from self, or a perceiving self, or in self perceptions, or in perceptions self. When perceptions change his consciousness changes accordingly and his mind is overwhelmed with worried thoughts born of the change in perceptions and he is alarmed, discontented and worried.
7. He reflects intentions from self, or an intending self, or in self intentions, or in intentions self. When intentions change his consciousness changes accordingly and his mind is overwhelmed with worried thoughts born of the change in intentions and he is alarmed, discontented and worried.
8. He reflects consciousness from self, or a conscious self, or in self consciousness, or in consciousness self. When consciousness changes a changed consciousness arises to him accordingly and his mind is overwhelmed with worried thoughts born of the change in consciousness and he is alarmed, discontented and worried.
9. Monks, this is excited holding.
10. Monks, what is the non-excited giving up?
11. Here, monks the learned noble disciple who has seen noble ones and Great Beings, clever in their Teaching and trained in it, does not reflect matter from self, or a material self, or in self matter, or in matter self. When matter changes his consciousness does not change accordingly and his mind is not overwhelmed with worried thoughts born of the change in matter and he is not alarmed, discontented and worried.
12. He does not reflect feelings from self, or a feeling self, or in self feelings, or in feelings self. His feelings change, consciousness does not change accordingly and his mind is not overwhelmed with worried thoughts born of the change in feelings and he is not alarmed, discontented and worried.
13. He does not reflect perceptions from self, or a perceiving self, or in self perceptions, or in perceptions self. His perceptions change his consciousness does not change accordingly and his mind is not overwhelmed with worried thoughts born of the change in perceptions and he is not alarmed, discontented and worried.
14. He does not reflect intentions from self, or an intending self, or in self intentions, or in intentions self. His intentions change and his consciousness does not change accordingly and his mind is not overwhelmed with worried thoughts born of the change in intentions and he is not alarmed, discontented and worried.
15. He does not reflect consciousness in self, or a conscious self, or in self consciousness, or in consciousness self. His consciousness changes and consciousness arises accordingly, his mind is not overwhelmed with worried thoughts born of the change in consciousness and he is not alarmed, discontented and worried.
16. Monks, thus is the non-excited giving up.û
21. 1. 1. 8.
(8) Upadaparitasssana II Ý Excited Holding 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. From there the Blessed One addressed the monks:
2. ßMonks, I will teach the excited holding and the not excited giving up. Listen and attend carefully to it.
Those monks said: ßYes, venerable sir.û
3. The Blessed One said: ßMonks, what is excited holding?
4. Here, monks the not learned ordinary man, who has not seen noble ones or Great Beings not clever in their Teaching and not trained in it, reflects matter is mine, I am matter, that is my self. His matter changes and on account of the change arise grief, lament, unpleasantness, displeasure and distress
5. He reflects feelings are mine, I am feelings, that is my self. His feelings change and on account of the change in his feelings arise grief, lament, unpleasantness, displeasure and distress.
6. He reflects perceptions are mine, I am perceptions, they are my self. His perceptions change and on account of the change arises grief, lament, unpleasantness, displeasure and distress.
7. He reflects intentions are mine, I am intntions, they are my self. His intentions change and on account of the change arises grief, lament, unpleasantness, displeasure and distress.
8. He reflects consciousness is mine, I am consciousness, that is my self. His consciousness changes and on account of the change arise grief, lament, unpleasantness, displeasure and distress.
9. Monks, this is the excited holding.
10. Monks, what is the non-excited giving up?
11. Here, monks the learned noble disciple reflects matter is not mine, I am not matter, it is not my self. His matter changes and on account of the change grief, lament, unpleasantness, displeasure and distress do not arise.
12. He reflects feelings are not mine, I am not feelings, they are not my self. His feelings change and on account of the change grief, lament, unpleasantness, displeasure and distress do not arise
13. He reflects perceptions are not mine, I am not perceptions, They are not my self. His perceptions change and on account of the change in his perceptions grief, lament, unpleasantness, displeasure and distress do not arise.
14. He reflects intentions are not mine, I am not intentions, they are not my self. His intentions change and on account of the change grief, lament, unpleasantness, displeasure and distress do not arise
15. He reflects consciousness is not mine, I am not consciousness, it is not my self. His consciousness changes and on account of the change grief, lament, unpleasantness, displeasure and distress do not arise
16. Monks, this is non-excited giving up.
21. 1. 1. 9.
(9) Atiitànàgatapaccuppanna Ý In The Past, Future and At Present
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi. From there the Blessed One addressed the monks:
2. ßMonks matter was impermanent in the past, so too it will be impermanent in the future and there is nothing to doubt about its impermanence at present. Monks, the learned noble disciple who sees it thus, is indifferent to matter in the past, does not rejoice future matter and falls to the method of turning , fading and ceasing present matter.
3. ßMonks feelings were impermanent in the past, so too they will be impermanent in the future and there is nothing to doubt about their impermanence at present. Monks, the learned noble disciple who sees it thus, is indifferent to feelings in the past, does not rejoice future feelings and falls to the method of turning, fading and ceasing present feelings.
4. ßMonks perceptions were impermanent in the past, so too they will be impermanent in the future and there is nothing to doubt about their impermanence at present. Monks, the learned noble disciple who sees it thus, is indifferent to perceptions in the past, does not rejoice future perceptions and falls to the method of turning, fading and ceasing present perceptions.
5. ßMonks intentions were impermanent in the past, so too they will be impermanent in the future and there is nothing to doubt their impermanence at present. Monks, the learned noble disciple who sees it thus, is indifferent to intentions in the past, does not rejoice future intentions and falls to the method of turning away, fading and ceasing present intentions.
6. Monks consciousness was impermanent in the past, so too it will be impermanent in the future and there is nothing to doubt their impermanence at present. Monks, the learned noble disciple who sees it thus, is indifferent to consciousness in the past, does not rejoice future consciousness and falls to the method of turning away, fading and ceasing present consciousness.
21. 1. 1. 10.
(10) Atiitànàgatapaccuppanna II Ý In the Past, Future and At Present 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. From there the Blessed One addressed the monks:
2. ßMonks matter was unpleasant in the past, so too it will be unpleasant in the future and there is nothing to doubt its unpleasantness at present. Monks, the learned noble disciple who sees it thus, is indifferent to matter in the past, does not rejoice future matter and falls to the method of turning, fading and ceasing present matter.
3. ßMonks feelings were unpleasant in the past, so too they will be unpleasant in the future and there is nothing to doubt about their unpleasantness at present. Monks, the learned noble disciple who sees it thus, is indifferent to feelings in the past, does not rejoice future feelings and falls to the method of turning, fading and ceasing present feelings.
4. ßMonks perceptions were unpleasant in the past, so too they will be unpleasant in the future and there is nothing to doubt about their unpleasantness at present. Monks, the learned noble disciple who sees it thus, is indifferent to perceptions in the past, does not rejoice future perceptions and falls to the method of turning away, fading and ceasing present perceptions.
5. ßMonks intentions were unpleasant in the past, so too they will be unpleasant in the future and there is nothing to doubt their unpleasantness at present. Monks, the learned noble disciple who sees it thus, is indifferent to intentions in the past, does not rejoice future intentions and falls to the method of turning away, fading and ceasing present intentions.
6. Monks consciousness was unpleasant in the past, so too it will be unpleasant in the future and there is nothing to doubt about its unpleasantness at present. Monks, the learned noble disciple who sees it thus, is indifferent to consciousness in the past, does not rejoice future consciousness and falls to the method of turning away, fading and ceasing present consciousness.
21. 1. 1. 11.
(11) Atiitànàgatapaccuppanna III Ý In the Past, Future and At Present III
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi. From there the Blessed One addressed the monks:
2. ßMonks matter lacked self in the past, so too it will be lacking self in the future and there is nothing to doubt its lack of a self at present. Monks, the learned noble disciple who sees it thus, is indifferent to matter in the past, does not rejoice future matter and falls to the method of turning, fading and ceasing present matter.
3. ßMonks feelings lacked self in the past, so too they will be lacking self in the future and there is nothing to doubt their lack of a self at present. Monks, the learned noble disciple who sees it thus, is indifferent to feelings in the past, does not rejoice future feelings and falls to the method of turning , fading and ceasing present feelings.
4. ßMonks perceptions lacked self in the past, so too they will be lacking self in the future and there is nothing to doubt their lack of a self at present. Monks, the learned noble disciple who sees it thus, is indifferent to perceptions in the past, does not rejoice future perceptions and falls to the method of turning away, fading and ceasing present perceptions
5. ßMonks intentions lacked self in the past, so too they will be lacking self in the future and there is nothing to doubt their lack of self at present. Monks, the learned noble disciple who sees it thus, is indifferent to intentions in the past, does not rejoice future intentions and falls to the method of turning away, fading and ceasing present intentions.
6. Monks consciousness lacked self in the past, so too it will be lacking self in the future and there is nothing to doubt its lack of self at present. Monks, the learned noble disciple who sees it thus, is indifferent to consciousness in the past, does not rejoice future consciousness and falls to the method of turning away, fading and ceasing present consciousness.
---------
Notes
1. Reflects matter from self: `råpaü attato samanupassati' Here, matter is whatever matters at one or the other doors of mental contact in the form of seeing, hearing, sensing, tasting, and cognizing.
Samyutta Nikaya
Division III Ý Khandhaka
Book 21 Ý Khandha Samyutta
Section 1 Ý The Root Fifty
Chapter 1 Ý Nakulapitu (Pathamo) Vagga
Namo tassa bhagavato arahato samma sambuddhassa
21. 1. 1. 1.
(1) Nakulapita Ý Nakula Father
1. I heard thus. At one time the Blessed One was living in the deer park in the Bhesakala forest among the Suüsumàra rocks.
2. Then the householder Nakula father approached the Blessed One sat on a side and said:
3. ßVenerable sir, I am now decayed, aged, come to the end of my life, forever with an ailing body. I am helped to see impermanence, by the monks who do the development of the mind. Venerable sir, Blessed One, advice me, for my welfare and happiness for a long time.û
4. ßHouseholder, your body is ailing, that's right. If anyone maintaining a body should acknowledge that he is without ailments even for a moment, it is nothing but foolishness. Therefore, householder, you should train in this manner: `My body ails, my mind will be without ailments.' Thus should be the training.û
5. Then the householder Nakula delighted and accepted the words of the Blessed One, got up from his seat, worshipped, circumambulated the Blessed One, and approached venerable Sàriputta, worshipped him, and sat on a side.
6. To the seated householder Nakula, venerable Sàriputta said: ßHouseholder, your face is very pleasant, your mental faculties seem clear, and the complexion of your face is pure. Did you hear a sermon from the Blessed One?û
ßVenerable sir, why isn't it so? The Blessed One has just spoken to me and I am sprinkled with deathlessness.û
ßHouseholder, in which manner did the Blessed One speak to you and how were you sprinkled with deathlessness?û
7. ßVenerable sir, I approached the Blessed One worshipped and sat on a side and said:
ß`Venerable sir, I am now decayed, aged, come to the end of life, my body is ailing, I am helped to see impermanence by the monks who do the development of the mind. Venerable sir, Blessed One, advise me, for my welfare and happiness for a long time'.û
ßThen the Blessed One said to me: `Householder, your body is ailing, that's right. If anyone maintaining a body, should acknowledge that he is without ailments even for a moment, it is nothing but foolishness. Therefore householder you should train in this manner, my body is ailing, my mind will be without ailments. Thus should be the training.'
ßVenerable sir, in this manner I was advised and sprinkled with deathlessness.û
8. ß`Householder, did you not cross question the Blessed One on this, asking: `Venerable sir what is an ailing body and an ailing mind? What is an ailing body and a non ailing mind?'û
9. ßVenerable sir, Sàriputta, we came from afar to know the meaning of this, it is good that the meaning occurs to venerable Sàriputta.û
10. ßThen, householder, listen and attend carefully.û
The householder Nakula father said ßYes venerable sir.û
11. Venerable Sàriputta said:
ßHouseholder, what is an ailing body and an ailing mind?
12. ßHere householder, the ordinary man who has not seen noble ones or Great Beings or heard their Teaching and not clever in their Teaching, reflects matter from self [1] or a material self or in self matter or in matter self. Or his mind is rooted in a preposition `I am matter, it's my matter' that matter changes on account of that change arise grief, lamentation, unpleasantness, displeasure, and distress.
13. ßHe reflects feelings from self or a feeling self or in self feelings or in feelings self. Or his mind is rooted in a preposition `I am feelings, they are my feelings'. Those feelings change and on account of that change arise grief, lamentation, unpleasantness, displeasure, and distress.
14. ßHe reflects perceptions from self, or a perceiving self, or in self perceptions, or in perceptions self. Or his mind is rooted in a preposition `I am perceptions, they are my perceptions.' Those perceptions change and on account of that change arise grief, lamentation, unpleasantness, displeasure, and distress.
15. ßHe reflects intentions from self, or an intending self, or in self intentions, or in intentions self. Or his mind is rooted in a preposition `I am intentions, they are mine.' Those intentions change and on account of that change arise grief, lamentation, unpleasantness, displeasure, and distress.
16. ßHe reflects consciousness from self, or a conscious self, or in self consciousness, or in consciousness self. Or his mind is rooted in a preposition `I am consciousness, it's mine.' That consciousness changes and on account of that change arise grief, lamentation, unpleasantness, displeasure, and distress.
17. ßHouseholder, this is the ailing body and the ailing mind.
18. ßHouseholder, what is an ailing body and a non-ailing mind?
19. ßHere, householder, the learned noble disciple who has seen noble ones and Great Beings, heard their Teaching, and is clever in that Teaching, does not reflect matter from self, or a material self, or in self matter, or in matter self and his mind is not rooted in a preposition, `I am matter, it's mine.' That matter changes and on account of that change grief, lamentation, unpleasantness, displeasure, and distress do not arise.
20. ßHe does not reflect feelings from self, or a feeling self, or in self feelings, or in feelings self, and his mind is not rooted in a preposition `I am feelings, they are mine' those feelings change. On account of that change, grief, lamentation, unpleasantness, displeasure, and distress do not arise.
21. ßHe does not reflect perceptions from self, or a perceiving self, or in self perceptions, or in perceptions self and his mind is not rooted in a preposition `I am perceptions, they are mine'. Those perceptions change and on account of that change grief, lamentation, unpleasantness, displeasure, and distress do not arise.
22. ßHe does not reflect intentions from self, or an intending self or in self intentions or in intentions self and his mind is not rooted in a preposition `I am intentions, they are mine'. Those intentions change and on account of that change grief, lamentation, unpleasantness, displeasure, and distress do not arise.
23. ßHe does not reflect consciousness from self, or a conscious self, or in self consciousness, or in consciousness self and his mind is not rooted in a preposition `I am consciousness, it's mine'. That consciousness changes and on account of that change grief, lamentation, unpleasantness, displeasure, and distress do not arise.
24. ßHouseholder, this is the ailing body and the non ailing mind.û
25. Venerable Sàriputta said thus and the householder Nakula father delighted in the words of venerable Sàriputta.
21. 1. 1. 2.
(2) Devadaha Ý At Devadaha
I heard thus. At one time the Blessed One was living with the Sakyas in a hamlet called Devadaha.
2. Then many monks who wanted to go to the western states approached the Blessed One worshipped and sat on a side.
3. Seated on a side those monks said to the Blessed One: ßVenerable sir, we wish to go to the western states and make dwellings there.û
ßMonks did you speak about this with Sàriputta?û
ßVenerable sir, we did not speak about this with venerable Sàriputta.û
ßMonks, speak with Sàriputta. He is wise and helpful to the co-associates in the holy life.û
Those monks replied, ßYes, venerable sir.û
4. At that time venerable Sàriputta was seated in a certain ringworm shrub not far away from the Blessed One.
5. Then those monks delighted and agreed with the Blessed One, got up from their seats worshipped and circumambulated the Blessed One and approached venerable Sàriputta, exchanged friendly conversation and sat on a side.
6. The seated monks said thus to venerable Sàriputta:
ßFriend, Sàriputta, we wish to go to the western states and make dwellings there, we have spoken to the Teacher about this.û
7. ßFriends, in various kingdoms there are monks, who are wise warriors, wise brahmins, wise householders and also wise recluses. Monks, humans are wise and are of the nature of searching, what the view of the teacher is and what he teaches. How much of the Teaching has the venerable ones heard, absorbed, wisely penetrated and explaining would tell what the Blessed One had said and would explain in accordance with the Teaching without making any blames.û
8. ßFriend, Sàriputta, we came from afar to know the meaning of these words from venerable Sàriputta. Good, if venerable Sàriputta explains the meaning of these words to us.û
9. ßThen friends, listen and attend carefully, I will tell.û
Those monks replied ßYes friend we will and venerable Sàriputta said thus:
10. ßFriends, in various kingdoms there are monks, who are wise warriors, wise brahmins, wise householders and also wise recluses who are of the nature of searching, if asked, `What is the view of your teacher and what does he teach?' It should be, `The Teacher tells us to tame interest and greed.'
11. ßFriends, when explained thus too there is a possibility the wise warriors, brahmins and recluses would ask a further question, `To tame interest and greed for what, does the venerable ones' Teacher instruct? Friends, the Teacher instructs us to tame interest and greed for matter, feelings, perceptions, intentions, and for consciousness.
12. Friends, when explained thus too there is a possibility that the wise warriors, or brahmins could be searching and would ask a further question, seeing what danger does the venerable ones' Teacher instruct? To tame interest and greed for matter, feelings, perceptions, intentions and consciousness?' Friends, when asked thus you should explain thus. `Friends, when interest and greed, love, thirst, lament, and craving for matter is not dispelled, when that matter, feelings, perceptions, intentions and consciousness change, grief, lament, unpleasantness, displeasure, and distress arise; and when interest, greed, love, thirst, lament and craving for feelings, perceptions, intentions, and consciousness are dispelled, grief, lament, unpleasantness, displeasure, and distress do not arise. Friends, seeing this danger our Teacher has declared to tame interest and greed for matter, feelings, perceptions, intentions and consciousness.'
13. ßFriends, when explained thus too there is a possibility, for the wise warriors, brahmins, and recluses to ask a further question, ßSeeing what benefit does the venerable ones' Teacher instruct? To tame interest and greed for matter?' Friends, when asked thus you should explain thus. `Friends, when interest and greed, love, thirst, lament and craving for matter, feelings, perceptions, intentions, and consciousness are dispelled, when that matter, feelings, perceptions, intentions, and consciousness change, grief, lament, unpleasantness, displeasure, and distress do not arise. Friends, seeing this benefit our Teacher has declared to tame interest and greed for matter, feelings, perceptions, intentions and consciousness.'
14. ßFriends if leading a life with demerit here and now is pleasant, without trouble, without worry, and lament and also after death a good birth could be desired, the Blessed One would not have declared the dispelling of demerit in this life.
15. ßSince, friends, someone leading a life of demerit is here and now unpleasant, with trouble, with worry, with lament and also after death could desire an evil state, the Blessed One has declared the dispelling of demerit in this life.
16. ßFriends if leading a life of merit here and now is unpleasant, with trouble, with worry, with lament and also after death an evil birth could be desired, the Blessed One would not have declared the accumulation of merit in this life.
17. ßSince, friends, someone leading a life of merit is here and now pleasant, without trouble, without worry and lament and also after death could desire a good birth the Blessed One has declared the accumulation of merit in this life.û
18. Venerable Sàriputta said thus and those monks delighted in the words of venerable Sàriputta.
21. 1. 1. 3.
(3) Hàliddakàni I Ý The Householder Hàliddàkani I
1. I heard thus. At one time venerable Mahàkaccàna was living in a house where there was a tree in which hawks lived.
2. Then the householder Hàliddakàni approached venerable Mahàkaccàna worshipped and sat on a side.
3. Sitting the householder Hàliddakàni said thus to venerable Mahàkaccàna: ßVenrable sir, answering Magandiya's question in the Aññhaka Vagga the Blessed One had said:
`Leaving the household he goes homeless,
Does not make any associations in the village
Free from sensuality does not desire them.
How is it, he has no disputes with people.'
ßVenerable sir, of this short exposition of the Blessed One how should we know the detailed meaning?û
4-7. ßHouseholder, the material element is the habitation of consciousness and the greedy bond with the material element is the behavior of consciousness in that habitation. Householder, the feeling element is the habitation of consciousness and the greedy bond with the feeling element is the behavior of consciousness in that habitation. Householder, the perceiving element is the habitation of consciousness and the greedy bond with the perceiving element is the behavior of consciousness in that habitation. Householder, the intending element is the habitation of consciousness and the greedy bond with the intending element is the behavior of consciousness in that habitation.
ßHouseholder, these are the sheltered behaviors of consciousness.
8. Householder what is the lack of shelter for behavior?
9. ßHouseholder, the Thus Gone One has dispelled, pulled out with the roots, made a palm stump, and made not to grow again whatever interest, greed, liking, craving and the latent tendency to settle in the material element. Therefore it is said, `The Thus Gone One has no shelter for behaviors.'
10. ßThe Thus Gone One has dispelled, pulled out with the roots, made a palm stump, and made not to grow again the interest, greed, liking and the craving for the latent tendency to settle in the feeling element. Therefore, it is said `The Thus Gone One has no shelter for behaviors.'
11. ßThe Thus Gone One has dispelled, pulled out with the roots, made a palm stump, and made not to grow again the interest, greed, liking and the craving. for the latent tendency to settle in the perceiving element. Therefore it is said, `The Thus Gone One has no shelter for behaviors.'
12. The Thus Gone One has dispelled, pulled out with the roots, made a palm stump, and made not to grow again the greed, liking and the craving for the latent tendency to settle in the intending element. Therefore it is said. `The Thus Gone One has no shelter for behaviors.'
13. ßThe Thus Gone One has dispelled, pulled out with the roots, made a palm stump, and made not to grow again the interest, greed, liking and the craving for the latent tendency to settle in the conscious element. Therefore it is said, `The Thus Gone One has no shelter for behaviors.'
14. ßHouseholder, in this manner there is no shelter for behaviors.
15. ßHouseholder, what is the behavior in a settlement?
ßHouseholder, to be bound to a sign of form is a settlement, to be bound to a sign of sound is a settlement, to be bound to a sign of scents is a settlement, to be bound to a sign of taste is a settlement, to be bound to a sign of touch is a settlement, to be bound to a sign of an idea is a settlement. Householder, to this is said a settlement.
16. ßHouseholder, what is non-behavior in a settlement?
ßHouseholder, the Thus Gone One has dispelled, pulled out with the roots, made a palm stump, and made not to grow again the settlement, bound to a sign of form, a sign of sound, a sign of scents, a sign of taste, a sign of touch and the settlement, bound to a sign of an idea. Therefore, the Thus Gone has no behavior in settlements.
17. ßHouseholder, this is non-behavior in settlements.
18. ßHouseholder, how is there associations with the village?
`ßHere, householder, a certain one associates the village with interest, grieving with the grief stricken, happy with the happy and unhappy with the unhappy. When there are some duties to be done, he yokes himself to do those duties. Householder, in this manner there is association in the village
19. ßHouseholder, how is there no associations with the village?
ßHere, householder, the monk does not associate the village with interest. He does not grieve with the grief stricken, is not happy with the happy and not unhappy with the unhappy. When there are some duties to be done, he does not yoke himself to do those duties. Householder, in this manner there are no associations in the village.
20. ßHouseholder, how is there no freedom from sensuality?
ßHere, householder, a certain one is not free from greed, interest, love, thirst, lament and craving for sensual desires. Thus householder, he is not free from sensuality.
21. ßHouseholder, how is there freedom from sensuality?
ßHere, householder, a certain one is free from greed, interest, love, thirst, lament and craving for sensual desires. Thus householder, he is free from sensuality.
22. ßHouseholder, how is there longing for the future?
ßHere, householder, it occurs to a certain one, I should be of this matter in the future, of these feelings in the future, of these perceptions, of these intentions in the future, of this consciousness in the future. Householder, this is longing the future.
23. ßHouseholder, how is there no longing for the future?
ßHere, householder, it does not occur to a certain one, I should be of this matter in the future, of these feelings in the future, of these perceptions, of these intentions in the future, of this consciousness in the future. Householder, this is not longing the future.
24. ßHouseholder, how is there a dispute with the people?
ßHere, householder, a certain one disputes. `You do not know this Discipline. I know the Discipline. What do you know of this Discipline? You have fallen to the wrong method. I have fallen to the right method. What have to be told first, you tell later. What has to be told last, you tell first. I talk with reasons, you talk without reason. You interrupt the flow and turn back You, dispute affectedly. If possible be released in a dispute. You have grasped it wrong, if possible penetrate it. Thus householder, there is a dispute with the people'.
25. ßHouseholder, how is there no dispute with the people?
ßHere, householder, a certain one does not dispute. `You do not know this Discipline. I know the Discipline. What do you know of this Discipline? You have fallen to the wrong method. I have fallen to the right method. What have to be told first, you tell later. What has to be told later, you tell first. I talk with reasons, you talk without reason. You interrupt the flow and turn back Your dispute is affected. If possible be released in a dispute. You have grasped it wrong, if possible penetrate it. Thus householder, there is no dispute with the people'
26. ßThus householder, answering Magandiya's question in the Aññhaka Vagga the Blessed One had said:
`Leaving the household he goes homeless,
Does not make any associations in the village
Free from sensuality does not desire them.
How is it, he has no disputes with people.'
ßHouseholder, of this short exposition of the Blessed One this is the detailed meaning.û
21. 1. 1. 4.
@@@4. (4) Hàiddakàni II Ý The Householder Hàliddakàni II
1. I heard thus. At one time venerable Mahàkaccàna was living in a house where there was a tree in which hawks lived.
2. Then the householder Hàliddakàni approached venerable Mahàkaccàna worshipped and sat on a side.
3. Sitting the householder Hàliddakàni said thus to venerable Mahàkaccàna:
4. ßVenerable sir, answering Sakka's question the Blessed One had said:
`The recluses and brahmins released with the destruction of craving are perpetually perfected, have thoroughly ended unpleasantness, perpetually lead the holy life, have thoroughly come to the end of the holy life and are the chief among gods and men,'
ßVenerable sir, of this short exposition of the Blessed One how should we know the detailed meaning?û
5. ßHouseholder, whatever their interest, greed, likings, cravings, and the latent tendency of the mind, holding to this and that element of matter, are destroyed, calmed, ceased, given up, and the mind is well released it is said.
6. ßWhatever their interest, greed, likings, cravings, and the latent tendency of the mind, holding to this and that element of feelings, are destroyed, calmed, ceased, given up, and the mind is well released it is said.
7. ßWhatever their interest, greed, likings, cravings, and the latent tendency of the mind, holding to this and that element of perceptions, are destroyed, calmed, ceased, given up, and the mind is well released it is said.
8. ßWhatever their interest, greed, likings, cravings, and the latent tendency of the mind, holding to this and that element of intentions, are destroyed, calmed, ceased, given up, and the mind is well released it is said.
9. ßHouseholder, whatever their interest, greed, likings, cravings, and the latent tendency of the mind, holding to this and that element of consciousness, are destroyed, calmed, ceased, given up, and the mind is well released it is said.
10. ßHouseholder, answering Sakka's question the Blessed One had said:
`The recluses and brahmins released with the destruction of craving are perpetually perfected, have thoroughly ended unpleasantness, perpetually lead the holy life, have thoroughly come to the end of the holy life and are the chief among gods and men.' This should be known as the detailed meaning to this short exposition given by the Blessed One.û
21. 1. 1. 5.
(5) Samadhi Ý Concentration
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: ßMonks, develop concentration. The concentrated monk sees it, as it really is.
3. What does he see as it really is? He sees the arising of matter and the fading of matter, the arising of feelings and the fading of feelings, the arising of perceptions and the fading of perceptions, the arising of intentions and the fading of intentions and the arising of consciousness and the fading of consciousness.
4. Monks, what is, the arising of matter the arising of feelings, the arising of perceptions, the arising of intentions and the arising of consciousness?
5. Monks, there is rejoicing, a declaration and an attachment. For what is there rejoicing, a declaration and an attachment?
6. There is rejoicing for matter, a declaration for matter and attachment for matter. When there is rejoicing, declaration for and attachment for matter, there arise enjoyment. Enjoyment in matter is attachment. On account of that attachment is being. On account of being is birth. On account of birth, decay, death, grief, lament, unpleasantness, displeasure and distress arise. Thus rises the complete mass of unpleasantness.
7. There is rejoicing for feelings, a declaration for feelings and attachment for feelings. When there is rejoicing, declaration and attachment for feelings, there arise enjoyment. Enjoyment in feelings is attachment. On account of that attachment is being. On account of being is birth. On account of birth, decay, death, grief, lament, unpleasantness, displeasure and distress arise. Thus rises the complete mass of unpleasantness.
8. There is rejoicing for perceptions, a declaration for perceptions and attachment for perceptions. When there is rejoicing, declaration and attachment there arise enjoyment in it. Enjoyment in perceptions is attachment. On account of that attachment is being. On account of being is birth. On account of birth, decay, death, grief, lament, unpleasantness, displeasure and distress arise. Thus rises the complete mass of unpleasantness.
9. There is rejoicing for intentions, a declaration for intentions and attachment for intentions. When there is rejoicing, declaration and attachment for intentions, there arise enjoyment. Enjoyment in intentions is attachment. On account of that attachment is being. On account of being is birth. On account of birth, decay, death, grief, lament, unpleasantness, displeasure and distress arise Thus rises the complete mass of unpleasantness.
10. There is rejoicing for consciousness, a declaration for consciousness and attachment for consciousness. When there is rejoicing, declaration and attachment for consciousness, there arise enjoyment in it. Enjoyment in consciousness is attachment. On account of that attachment is being. On account of being is birth. On account of birth decay, death, grief, lament, unpleasantness, displeasure and distress arise Thus rises the complete mass of unpleasantness.
11. Monks, this is the arising of matter, the arising of feelings, the arising of perceptions, the arising of intentions and the arising of consciousness.
12. Monks, what is the fading of matter, the fading of feelings, the fading of perceptions, the fading of intentions and the fading of consciousness?
Here there is no rejoicing, no declaration and no attachment. For what is there no rejoicing, no declaration and no attachment?
13. There is no rejoicing, no declaration and no attachment for matter. When there is no rejoicing, declaration or attachment for matter, the enjoyment for matter ceases. With the cessation of enjoyment for matter attachment ceases. With the cessation of attachment being ceases. With the cessation of being, birth, decay, death, grief, lament, unpleasantness, displeasure and distress cease. Thus ceases the complete mass of unpleasantness.
14. There is no rejoicing, no declaration, and no attachment for feelings. When there is no rejoicing, declaration or attachment for feelings, the enjoyment in feelings, ceases. With the cessation of enjoyment for feelings attachment ceases. With the cessation of attachment being ceases. With the cessation of being, birth, decay, death, grief, lament, unpleasantness, displeasure and distress cease. Thus ceases the complete mass of unpleasantness.
15. There is no rejoicing, no declaration, and no attachment for perceptions. When there is no rejoicing, declaration or attachment for perceptions the enjoyment in perceptions ceases. With the cessation of enjoyment for perceptions attachment ceases. With the cessation of attachment being ceases. With the cessation of being, birth, decay, death, grief, lament, unpleasantness, displeasure and distress cease Thus ceases the complete mass of unpleasantness.
16. There is no rejoicing, no declaration, and no attachment for intentions. When there is no rejoicing, declaration or attachment for intentions the enjoyment for intentions ceases. With the cessation of enjoyment for intentions attachment ceases. With the cessation of attachment being ceases. With the cessation of being, birth, decay, death, grief, lament, unpleasantness, displeasure and distress cease. Thus ceases the complete mass of unpleasantness.
17. There is no rejoicing, no declaration, and no attachment for consciousness. When there is no rejoicing, no declaration and no attachment for consciousness, the enjoyment for consciousness ceases. With the cessation of enjoyment for consciousness attachment ceases. With the cessation of attachment being ceases. With the cessation of being, birth, decay, death, grief, lament, unpleasantness, displeasure and distress cease. Thus ceases the complete mass of unpleasantness.
18. Monks, this is the cessation of matter, the cessation of feelings, the cessation of perceptions, the cessation of intentions and the cessation of consciousness.
21. 1. 1. 6.
(6) Pañisallana Ý Seclusion
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: ßMonks, apply yourself to seclusion. The secluded monk sees it, as it really is.
3. What does he see as it really is? He sees the arising of matter, the fading of matter, the arising of feelings, the fading of feelings, the arising of perceptions, the fading of perceptions, the arising of intentions, the fading of intentions and the arising of consciousness, the fading of consciousness.
4. Monks, what is, the arising of matter the arising of feelings, the arising of perceptions, the arising of intentions and the arising of consciousness?
5. Monks, there is rejoicing, a declaration and an attachment. For what is there rejoicing, declaration and attachment?
6. There is rejoicing for matter, a declaration for matter and attachment for matter. When there is rejoicing, declaration and attachment for matter, there arise enjoyment. Enjoyment in matter is attachment. On account of that attachment is being. On account of being is birth. On account of birth, decay, death, grief, lament, unpleasantness, displeasure and distress arise. Thus arises the complete mass of unpleasantness.
7. There is rejoicing for feelings, a declaration for feelings and attachment for feelings. When there is rejoicing, declaration and attachment for feelings, there arise enjoyment. Enjoyment in feelings is attachment. On account of that attachment is being. On account of being is birth. On account of birth, decay, death, grief, lament, unpleasantness, displeasure and distress arise. Thus arises the complete mass of unpleasantness.
8. There is rejoicing for perceptions, a declaration for perceptions and attachment for perceptions. When there is rejoicing, declaration and attachment for perceptions, there arise enjoyment. Enjoyment in perceptions is attachment. On account of that attachment is being. On account of being is birth. On account of birth, decay, death, grief, lament, unpleasantness, displeasure and distress arise. Thus rises the complete mass of unpleasantness.
9. There is rejoicing for intentions, a declaration for intentions and attachment for intentions. When there is rejoicing, declaration and attachment for intentions, there arise enjoyment in it. Enjoyment in intentions is attachment. On account of that attachment is being. On account of being is birth. On account of birth, decay, death, grief, lament, unpleasantness, displeasure and distress arise Thus rises the complete mass of unpleasantness.
10. There is rejoicing for consciousness, a declaration for consciousness and attachment for consciousness. When there is rejoicing, declaration and attachment for consciousness, there arise enjoyment. Enjoyment in consciousness is attachment. On account of that attachment is being. On account of being is birth. On account of birth decay, death, grief, lament, unpleasantness, displeasure and distress arise Thus rises the complete mass of unpleasantness.
11. Monks, this is the arising of matter, the arising of feelings, the arising of perceptions, the arising of intentions and the arising of consciousness.
12. Monks, what is the fading of matter, the fading of feelings, the fading of perceptions, the fading of intentions and the fading of consciousness?
Monks, there is no rejoicing, no declaration and no attachment. For what is there no rejoicing, declaration and attachment?
13. There is no rejoicing, no declaration and no attachment for matter. When there is no rejoicing, no declaration, and no attachment for matter, the enjoyment for matter ceases. With the cessation of enjoyment for matter attachment ceases. With the cessation of attachment being ceases. With the cessation of being, birth, decay, death, grief, lament, unpleasantness, displeasure and distress.cease. Thus ceases the complete mass of unpleasantness.
14. There is no rejoicing, no declaration, and no attachment for feelings. When there is no rejoicing, declaration and attachment for feelings, the enjoyment for feelings ceases. With the cessation of enjoyment for feelings attachment ceases. With the cessation of attachment being ceases. With the cessation of being, birth, decay, death, grief, lament, unpleasantness, displeasure and distress cease. Thus ceases the complete mass of unpleasantness.
15. There is no rejoicing, declaration, or attachment for perceptions. When there is no rejoicing, declaration and attachment for perceptions the enjoyment in perceptions ceases. With the cessation of enjoyment for perceptions attachment ceases. With the cessation of attachment being ceases. With the cessation of being, birth, decay, death, grief, lament, unpleasantness, displeasure and distress cease. Thus ceases the complete mass of unpleasantness.
16. There is no rejoicing, declaration, or attachment for intentions When there is no rejoicing, declaration and attachment for intentions the enjoyment for intentions ceases. With the cessation of enjoyment for intentions attachment ceases. With the cessation of attachment being ceases. With the cessation of being, birth, decay, death, grief, lament, unpleasantness, displeasure and distress cease. Thus ceases the complete mass of unpleasantness.
17. There is no rejoicing, declaration, or attachment for consciousness. When there is no rejoicing, declaration and attachment for consciousness, the enjoyment for consciousness ceases. With the cessation of enjoyment for consciousness attachment ceases. With the cessation of attachment being ceases. With the cessation of being, birth, decay, death, grief, lament, unpleasantness, displeasure and distress cease. Thus ceases the complete mass of unpleasantness.
18. Monks, this is the cessation of matter, the cessation of feelings, the cessation of perceptions, the cessation of intentions and the cessation of consciousness.
21. 1. 1. 7.
(7) Upadaparitasssana Ý Excited Holding
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi. From there the Blessed One addressed the monks:
2. ßMonks, I will teach the excited holding and the not excited giving up. Listen and attend carefully to it.
Those monks said: ßYes, venerable sir.û
3. The Blessed One said: ßMonks, what is excited holding?
4. Here, monks the not learned ordinary man, who has not seen noble ones or Great Beings not clever in their Teaching and not trained in it, reflects matter from self, or a material self, or in self matter, or in matter self. When matter changes his consciousness changes accordingly and his mind is overwhelmed with worried thoughts born of the change in matter and he is alarmed, discontented and worried.
5. He reflects feelings from self, or a feeling self, or in self feelings, or in feelings self. When feelings change his consciousness changes accordingly and his mind is overwhelmed with worried thoughts born of the change in feelings and he is alarmed, discontented and worried.
6. He reflects perceptions from self, or a perceiving self, or in self perceptions, or in perceptions self. When perceptions change his consciousness changes accordingly and his mind is overwhelmed with worried thoughts born of the change in perceptions and he is alarmed, discontented and worried.
7. He reflects intentions from self, or an intending self, or in self intentions, or in intentions self. When intentions change his consciousness changes accordingly and his mind is overwhelmed with worried thoughts born of the change in intentions and he is alarmed, discontented and worried.
8. He reflects consciousness from self, or a conscious self, or in self consciousness, or in consciousness self. When consciousness changes a changed consciousness arises to him accordingly and his mind is overwhelmed with worried thoughts born of the change in consciousness and he is alarmed, discontented and worried.
9. Monks, this is excited holding.
10. Monks, what is the non-excited giving up?
11. Here, monks the learned noble disciple who has seen noble ones and Great Beings, clever in their Teaching and trained in it, does not reflect matter from self, or a material self, or in self matter, or in matter self. When matter changes his consciousness does not change accordingly and his mind is not overwhelmed with worried thoughts born of the change in matter and he is not alarmed, discontented and worried.
12. He does not reflect feelings from self, or a feeling self, or in self feelings, or in feelings self. His feelings change, consciousness does not change accordingly and his mind is not overwhelmed with worried thoughts born of the change in feelings and he is not alarmed, discontented and worried.
13. He does not reflect perceptions from self, or a perceiving self, or in self perceptions, or in perceptions self. His perceptions change his consciousness does not change accordingly and his mind is not overwhelmed with worried thoughts born of the change in perceptions and he is not alarmed, discontented and worried.
14. He does not reflect intentions from self, or an intending self, or in self intentions, or in intentions self. His intentions change and his consciousness does not change accordingly and his mind is not overwhelmed with worried thoughts born of the change in intentions and he is not alarmed, discontented and worried.
15. He does not reflect consciousness in self, or a conscious self, or in self consciousness, or in consciousness self. His consciousness changes and consciousness arises accordingly, his mind is not overwhelmed with worried thoughts born of the change in consciousness and he is not alarmed, discontented and worried.
16. Monks, thus is the non-excited giving up.û
21. 1. 1. 8.
(8) Upadaparitasssana II Ý Excited Holding 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. From there the Blessed One addressed the monks:
2. ßMonks, I will teach the excited holding and the not excited giving up. Listen and attend carefully to it.
Those monks said: ßYes, venerable sir.û
3. The Blessed One said: ßMonks, what is excited holding?
4. Here, monks the not learned ordinary man, who has not seen noble ones or Great Beings not clever in their Teaching and not trained in it, reflects matter is mine, I am matter, that is my self. His matter changes and on account of the change arise grief, lament, unpleasantness, displeasure and distress
5. He reflects feelings are mine, I am feelings, that is my self. His feelings change and on account of the change in his feelings arise grief, lament, unpleasantness, displeasure and distress.
6. He reflects perceptions are mine, I am perceptions, they are my self. His perceptions change and on account of the change arises grief, lament, unpleasantness, displeasure and distress.
7. He reflects intentions are mine, I am intntions, they are my self. His intentions change and on account of the change arises grief, lament, unpleasantness, displeasure and distress.
8. He reflects consciousness is mine, I am consciousness, that is my self. His consciousness changes and on account of the change arise grief, lament, unpleasantness, displeasure and distress.
9. Monks, this is the excited holding.
10. Monks, what is the non-excited giving up?
11. Here, monks the learned noble disciple reflects matter is not mine, I am not matter, it is not my self. His matter changes and on account of the change grief, lament, unpleasantness, displeasure and distress do not arise.
12. He reflects feelings are not mine, I am not feelings, they are not my self. His feelings change and on account of the change grief, lament, unpleasantness, displeasure and distress do not arise
13. He reflects perceptions are not mine, I am not perceptions, They are not my self. His perceptions change and on account of the change in his perceptions grief, lament, unpleasantness, displeasure and distress do not arise.
14. He reflects intentions are not mine, I am not intentions, they are not my self. His intentions change and on account of the change grief, lament, unpleasantness, displeasure and distress do not arise
15. He reflects consciousness is not mine, I am not consciousness, it is not my self. His consciousness changes and on account of the change grief, lament, unpleasantness, displeasure and distress do not arise
16. Monks, this is non-excited giving up.
21. 1. 1. 9.
(9) Atiitànàgatapaccuppanna Ý In The Past, Future and At Present
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi. From there the Blessed One addressed the monks:
2. ßMonks matter was impermanent in the past, so too it will be impermanent in the future and there is nothing to doubt about its impermanence at present. Monks, the learned noble disciple who sees it thus, is indifferent to matter in the past, does not rejoice future matter and falls to the method of turning , fading and ceasing present matter.
3. ßMonks feelings were impermanent in the past, so too they will be impermanent in the future and there is nothing to doubt about their impermanence at present. Monks, the learned noble disciple who sees it thus, is indifferent to feelings in the past, does not rejoice future feelings and falls to the method of turning, fading and ceasing present feelings.
4. ßMonks perceptions were impermanent in the past, so too they will be impermanent in the future and there is nothing to doubt about their impermanence at present. Monks, the learned noble disciple who sees it thus, is indifferent to perceptions in the past, does not rejoice future perceptions and falls to the method of turning, fading and ceasing present perceptions.
5. ßMonks intentions were impermanent in the past, so too they will be impermanent in the future and there is nothing to doubt their impermanence at present. Monks, the learned noble disciple who sees it thus, is indifferent to intentions in the past, does not rejoice future intentions and falls to the method of turning away, fading and ceasing present intentions.
6. Monks consciousness was impermanent in the past, so too it will be impermanent in the future and there is nothing to doubt their impermanence at present. Monks, the learned noble disciple who sees it thus, is indifferent to consciousness in the past, does not rejoice future consciousness and falls to the method of turning away, fading and ceasing present consciousness.
21. 1. 1. 10.
(10) Atiitànàgatapaccuppanna II Ý In the Past, Future and At Present 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. From there the Blessed One addressed the monks:
2. ßMonks matter was unpleasant in the past, so too it will be unpleasant in the future and there is nothing to doubt its unpleasantness at present. Monks, the learned noble disciple who sees it thus, is indifferent to matter in the past, does not rejoice future matter and falls to the method of turning, fading and ceasing present matter.
3. ßMonks feelings were unpleasant in the past, so too they will be unpleasant in the future and there is nothing to doubt about their unpleasantness at present. Monks, the learned noble disciple who sees it thus, is indifferent to feelings in the past, does not rejoice future feelings and falls to the method of turning, fading and ceasing present feelings.
4. ßMonks perceptions were unpleasant in the past, so too they will be unpleasant in the future and there is nothing to doubt about their unpleasantness at present. Monks, the learned noble disciple who sees it thus, is indifferent to perceptions in the past, does not rejoice future perceptions and falls to the method of turning away, fading and ceasing present perceptions.
5. ßMonks intentions were unpleasant in the past, so too they will be unpleasant in the future and there is nothing to doubt their unpleasantness at present. Monks, the learned noble disciple who sees it thus, is indifferent to intentions in the past, does not rejoice future intentions and falls to the method of turning away, fading and ceasing present intentions.
6. Monks consciousness was unpleasant in the past, so too it will be unpleasant in the future and there is nothing to doubt about its unpleasantness at present. Monks, the learned noble disciple who sees it thus, is indifferent to consciousness in the past, does not rejoice future consciousness and falls to the method of turning away, fading and ceasing present consciousness.
21. 1. 1. 11.
(11) Atiitànàgatapaccuppanna III Ý In the Past, Future and At Present III
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi. From there the Blessed One addressed the monks:
2. ßMonks matter lacked self in the past, so too it will be lacking self in the future and there is nothing to doubt its lack of a self at present. Monks, the learned noble disciple who sees it thus, is indifferent to matter in the past, does not rejoice future matter and falls to the method of turning, fading and ceasing present matter.
3. ßMonks feelings lacked self in the past, so too they will be lacking self in the future and there is nothing to doubt their lack of a self at present. Monks, the learned noble disciple who sees it thus, is indifferent to feelings in the past, does not rejoice future feelings and falls to the method of turning , fading and ceasing present feelings.
4. ßMonks perceptions lacked self in the past, so too they will be lacking self in the future and there is nothing to doubt their lack of a self at present. Monks, the learned noble disciple who sees it thus, is indifferent to perceptions in the past, does not rejoice future perceptions and falls to the method of turning away, fading and ceasing present perceptions
5. ßMonks intentions lacked self in the past, so too they will be lacking self in the future and there is nothing to doubt their lack of self at present. Monks, the learned noble disciple who sees it thus, is indifferent to intentions in the past, does not rejoice future intentions and falls to the method of turning away, fading and ceasing present intentions.
6. Monks consciousness lacked self in the past, so too it will be lacking self in the future and there is nothing to doubt its lack of self at present. Monks, the learned noble disciple who sees it thus, is indifferent to consciousness in the past, does not rejoice future consciousness and falls to the method of turning away, fading and ceasing present consciousness.
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Notes
1. Reflects matter from self: `råpaü attato samanupassati' Here, matter is whatever matters at one or the other doors of mental contact in the form of seeing, hearing, sensing, tasting, and cognizing.
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