Sutta Pitaka
Samyutta Nikaya
Division III Ý Khandhaka
Book 21 Ý Khandha Samyutta
Section 2 Ý The Middle Fifty
Chapter 2 Ý Arahatta (Dutiyo) Vagga
Namo tassa bhagavato arahato samma sambuddhassa
21.2. 2. 1.
(63) Upadiyamano Ý Seizing
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. Then a certain monk approached the Blessed One worshipped and sat on a side.
3. That monk seated on a side said to the Blessed One: ßVenerable sir, it is good if the Blessed One would teach me in short, so that I, hearing it, would seclude and, withdrawing from the crowd, abide diligent to dispel.û
4. ßMonk, someone seizing is bound to Death and someone not seizing is released from the bonds of Death, the Evil One.û
ßBlessed One I understand it! Well Gone One I understand it!û
5. ßMonk, how do you know the detailed meaning of my short exposition?û
6. ßVenerable sir, someone seizing matter, seizing feelings, seizing perceptions, seizing intentions and seizing consciousness is bound to Death and someone not seizing matter, feelings, perceptions, intentions, and consciousness is released from the bonds of Death, the Evil One.
ßVenerable sir, I know the detailed meaning of the short exposition given by the Blessed One, thus.û
7. ßExcellent! Monk, you know the detailed meaning of my short exposition. Monk, someone seizing matter, seizing feelings, seizing perceptions, seizing intentions and seizing consciousness is bound to Death and someone not seizing matter, feelings, perceptions, intentions, and consciousness is released from the bonds of Death, the Evil One.
ßMonk, you should know the detailed meaning of my short exposition in this manner.û
8. Then that monk, secluded and withdrawing from the crowd, abode diligent to dispel; and before long for whatever purpose sons of clansmen rightfully leave the household and become homeless, he attained that incomparable end of the holy life, by himself and abode. He knew, ßBirth is destroyed, the holy life is lived to the end, and there is nothing more to wish.û
9. He became a perfect one.
21.2. 2. 2.
(64) Ma¤¤amàno Ý The One Who Thinks
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 a certain monk approached the Blessed One worshipped and sat on a side.
3. That monk seated on a side said to the Blessed One: ßVenerable sir, it is good if the Blessed One would teach me in short, so that I hearing it would seclude and, withdrawing from the crowd, abide diligent to dispel.û
4. ßMonk, someone thinking is bound to Death and someone not thinking is released from the bonds of Death, the Evil One.û
ßBlessed One I understand it! Well Gone One I understand it!û
5. ßMonk, how do you know the detailed meaning of my short exposition?û
6. ßVenerable sir, someone thinking of matter, thinking of feelings, thinking of perceptions, thinking of intentions, and thinking of consciousness is bound to Death and someone not thinking of matter, feelings, perceptions, intentions, and consciousness is released from the bonds of Death, the Evil One.
ßVenerable sir, I know the detailed meaning of the short exposition given by the Blessed One, thus.û
7. ßExcellent! Monk, you know the detailed meaning of my short exposition. Monk, someone thinking of matter, thinking of feelings, thinking of perceptions, thinking of intentions, and thinking of consciousness is bound to Death; and someone not thinking of matter, feelings, perceptions, intentions, and consciousness is released from the bonds of Death, the Evil One.
ßMonk, you should know the detailed meaning of my short exposition in this manner.û
8. Then that monk, secluded and withdrawing from the crowd, abode diligent to dispel; and before long for whatever purpose sons of clansmen rightfully leave the household and become homeless, he attained that incomparable end of the holy life by himself and abode. He knew, ßBirth is destroyed, the holy life is lived to the end, and there is nothing more to wish.û
9. He became a perfect one.
21.2. 2. 3.
(65) Abhinandamàno Ý One Who Enjoys
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 a certain monk approached the Blessed One worshipped and sat on a side.
3. That monk seated on a side said to the Blessed One: ßVenerable sir, it is good if the Blessed One would teach me in short, so that I, hearing it, could seclude and, withdrawing from the crowd, abide diligent to dispel.û
4. ßMonk, someone enjoying, is bound to Death and someone not enjoying is released from the bonds of Death, the Evil One.û
ßBlessed One I understand it! Well Gone One I understand it!û
5. ßMonk, how do you know the detailed meaning of my short exposition?û
6. ßVenerable sir, someone enjoying matter, enjoying feelings, enjoying perceptions, enjoying intentions, and enjoying consciousness is bound to Death and someone not enjoying matter, feelings, perceptions, intentions, and consciousness is released from the bonds of Death, the Evil One.
ßVenerable sir, I know the detailed meaning of the short exposition given by the Blessed One, thus.û
7. ßExcellent! Monk, you know the detailed meaning of my short exposition. Monk, someone enjoying matter, enjoying feelings, enjoying perceptions, enjoying intentions, and enjoying consciousness is bound to Death and someone not enjoying matter, feelings, perceptions, intentions, and consciousness is released from the bonds of Death, the Evil One.
ßMonk, you should know the detailed meaning of my short exposition in this manner.û
8. Then that monk, secluded and withdrawing from the crowd, abode diligent to dispel; and before long for whatever purpose sons of clansmen rightfully leave the household and become homeless, he attained to that incomparable end of the holy life by himself and abode. He knew, ßBirth is destroyed, the holy life is lived to the end, and there is nothing more to wish.û
9. He became a perfect one.
21.2. 2. 4.
(66) Aniccaü Ý Impermanent
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 a certain monk approached the Blessed One worshipped and sat on a side.
3. That monk seated on a side said to the Blessed One: ßVenerable sir, it is good if the Blessed One would teach me in short, so that I, hearing it, could seclude and, withdrawing from the crowd, abide diligent to dispel.û
4. ßMonk, you should dispel whatever interest for that which is impermanent.û
ßBlessed One I understand it! Well Gone One I understand it!û
5. ßMonk, how do you know the detailed meaning of my short exposition?û
6. ßVenerable sir, matter is impermanent; I should dispel interest for it. Feelings, perceptions, intentions, and consciousness, are impermanent; I should dispel interest for them.
ßVenerable sir, I know the detailed meaning of the short exposition given by the Blessed One, thus.û
7. ßExcellent! Monk, you know the detailed meaning of my short exposition. Monk, matter is impermanent; you should dispel interest for it. Feelings, perceptions, intentions, and consciousness are impermanent; you should dispel interest for them.
ßMonk, you should know the detailed meaning of my short exposition in this manner.û
8. Then that monk, secluded and withdrawing from the crowd, abode diligent to dispel; and before long for whatever purpose sons of clansmen rightfully leave the household and become homeless, he attained to that incomparable end of the holy life and abode. He knew, ßBirth is destroyed, the holy life is lived to the end, and there is nothing more to wish.û
9. He became a perfect one.
21.2. 2. 5.
(67) 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. Then a certain monk approached the Blessed One worshipped and sat on a side.
3. That monk seated on a side said to the Blessed One: ßVenerable sir, it is good if the Blessed One would teach me in short, so that I, hearing it, could seclude and, withdrawing from the crowd, abide diligent to dispel.û
4. ßMonk, you should dispel whatever interest for that which is unpleasant.û
ßBlessed One I understand it! Well Gone One I understand it!û
5. ßMonk, how do you know the detailed meaning of my short exposition?û
6. ßVenerable sir, matter is unpleasant; I should dispel interest for it. Feelings, perceptions, intentions, and consciousness, are unpleasant; I should dispel interest for them.
ßVenerable sir, I know the detailed meaning of the short exposition given by the Blessed One, thus.û
7. ßExcellent! Monk, you know the detailed meaning of my short exposition. Monk, matter is unpleasant; you should dispel interest for it. Feelings, perceptions, intentions, and consciousness, are unpleasant; you should dispel interest for them.''
ßMonk, you should know the detailed meaning of my short exposition in this manner.û
8. Then that monk, secluded and withdrawing from the crowd, abode diligent to dispel; and before long for whatever purpose sons of clansmen rightfully leave the household and become homeless, he attained to that incomparable end of the holy life and abode. He knew, ßBirth is destroyed, the holy life is lived to the end, and there is nothing more to wish.û
9. He became a perfect one.
21.2. 2. 6.
(68) Anatta Ý Lack 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. Then a certain monk approached the Blessed One worshipped and sat on a side.
3. That monk seated on a side said to the Blessed One: ßVenerable sir, it is good if the Blessed One would teach me in short, so that I, hearing it, could seclude and, withdrawing from the crowd, abide diligent to dispel.û
4. ßMonk, you should dispel whatever interest for that which lacks self.û
ßBlessed One I understand it! Well Gone One I understand it!û
5. ßMonk, how do you know the detailed meaning of my short exposition?û
6. ßVenerable sir, matter lacks self; I should dispel interest for it. Feelings, perceptions, intentions, and consciousness lack self. I should dispel interest for them.û
ßVenerable sir, I know the detailed meaning of the short exposition given by the Blessed One, thus.û
7. ßExcellent! Monk, you know the detailed meaning of my short exposition. Monk, matter lacks self. You should dispel interest for it. Feelings, perceptions, intentions, and consciousness lack self. You should dispel interest for them.
ßMonk, you should know the detailed meaning of my short exposition in this manner.û
8. Then that monk, secluded and withdrawing from the crowd, abode diligent to dispel; and before long for whatever purpose sons of clansmen rightfully leave the household and become homeless, he attained that incomparable end of the holy life and abode. He knew, ßBirth is destroyed, the holy life is lived to the end, and there is nothing more to wish.û
9. He became a perfect one.
21.2. 2. 7.
(69) Anattaniyaü Ý Does Not Belong to 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. Then a certain monk approached the Blessed One worshipped and sat on a side.
3. That monk seated on a side said to the Blessed One: ßVenerable sir, it is good if the Blessed One would teach me in short, so that I, hearing it, could seclude and, withdrawing from the crowd, abide diligent to dispel.û
4. ßMonk, you should dispel whatever interest for that which does not belong to selfû
ßBlessed One I understand it! Well Gone One I understand it!û
5. ßMonk, how do you know the detailed meaning of my short exposition?û
6. ßVenerable sir, matter does not belong to self. I should dispel interest for it. Feelings, perceptions, intentions, and consciousness, do not belong to self. I should dispel interest for them.
ßVenerable sir, I know the detailed meaning of the short exposition given by the Blessed One, thus.û
7. ßExcellent! Monk, you know the detailed meaning of my short exposition. Monk, matter does not belong to self, you should dispel interest for it. Feelings, perceptions, intentions, and consciousness, do not belong to self; you should dispel interest for them.
ßMonk, you should know the detailed meaning of my short exposition in this manner.û
8. Then that monk, secluded and withdrawing from the crowd, abode diligent to dispel; and before long for whatever purpose sons of clansmen rightfully leave the household and become homeless, he attained that incomparable end of the holy life and abode. He knew, ßBirth is destroyed, the holy life is lived to the end, and there is nothing more to wish.û
9. He became a perfect one.
21.2. 2. 8.
(70) Rajanãyasanñhitaü Ý Establisment of Excitement
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 a certain monk approached the Blessed One worshipped and sat on a side.
3. That monk seated on a side said to the Blessed One: ßVenerable sir, it is good if the Blessed One would teach me in short, so that I, hearing it, could seclude and, withdrawing from the crowd, abide diligent to dispel.û
4. ßMonk, you should dispel whatever interest for the establishment of excitement.û
ßBlessed One I understand it! Well Gone One I understand it!û
5. ßMonk, how do you know the detailed meaning of my short exposition?û
6. ßVenerable sir, excitement gets established for matter. I should dispel interest for it. Excitement gets established for feelings, perceptions, intentions, and consciousness. I should dispel interest for them.
ßVenerable sir, I know the detailed meaning of the short exposition given by the Blessed One, thus.û
7. ßExcellent! Monk, you know the detailed meaning of my short exposition. Monk, excitement gets established for matter, you should dispel interest for it. Excitement gets established for feelings, perceptions, intentions, and consciousness. You should dispel interest for them.
ßMonk, you should know the detailed meaning of my short exposition in this manner.û
8. Then that monk, secluded and withdrawing from the crowd, abode diligent to dispel; and before long for whatever purpose sons of clansmen rightfully leave the household and become homeless, he attained that incomparable end of the holy life and abode. He knew, ßBirth is destroyed, the holy life is lived to the end, and there is nothing more to wish.û
9. He became a perfect one.
21.2. 2. 9.
(71) Ràdha Ý Venerable Ràdha
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 Ràdha approached the Blessed One worshipped and sat on a side.
3. Venerable Ràdha seated on a side said to the Blessed One: ßVenerable sir, knowing what and seeing what in this sixfold conscious body and all external mental objects would the latent tendencies of self pride and self interest not be present?û
4. ßRadha, whatever matter in the past, future or at present, internal or external, rough or fine, unexalted or exalted, far or near, all that matter is not mine, am not in it and it is not my self, should be seen as it really is with right wisdom.
5. Ràdha, whatever feelings in the past, future or at present, internal or external, rough or fine, unexalted or exalted, far or near, all those feelings are not mine, am not in them and they are not my self, should be seen as it really is, with right wisdom.
6. Ràdha, whatever perceptions in the past, future or at present, internal or external, rough or fine, unexalted or exalted, far or near, all those perceptions are not mine, am not in them and they are not my self, should be seen as it really is, with right wisdom.
7. Ràdha, whatever intentions in the past, future or at present, internal or external, rough or fine, unexalted or exalted, far or near, all those intentions are not mine, am not in them and they are not my self, should be seen as it really is, with right wisdom.
8. Ràdha, whatever consciousness in the past, future or at present, internal or external, rough or fine, unexalted or exalted, far or near, all that consciousness is not mine, am not in it and it is not my self, should be seen as it really is, with right wisdom.
9. Ràdha, knowing thus and seeing thus in this sixfold conscious body and all external mental signs the latent tendencies of self pride and self interest are not present.
10. Then venerable Ràdha secluded and withdrawing from the crowd abode diligent to dispel and before long for whatever purpose sons of clansmen rightfully leave the household and become homeless, he attained that incomparable end of the holy life and abode. He knew, ßBirth is destroyed, the holy life is lived to the end, and there is nothing more to wish.û He became a perfect one.
21.2. 2. 10.
(72) Suràdha Ý Venerable Suràdha
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 Suràdha approached the Blessed One worshipped and sat on a side.
3. Venerable Suràdha seated on a side said to the Blessed One: ßVenerable sir, knowing what and seeing what in this sixfold conscious body and all external mental signs would the love of self pride and self interest be dismissed and the mind well released?û
4. ßSuràdha, whatever matter in the past, future or at present, internal or external, rough or fine, unexalted or exalted, far or near, all that matter is not mine, am not in it and it is not my self, seeing this as it really is with right wisdom the mind is well released.
5. Suràdha, whatever feelings in the past, future or at present, internal or external, rough or fine, unexalted or exalted, far or near, all those feelings are not mine, am not in them and they are not my self, seeing this as it really is, with right wisdom the mind is well released.
6. Suràdha, whatever perceptions in the past, future or at present, internal or external, rough or fine, unexalted or exalted, far or near, all those perceptions are not mine, am not in them and they are not my self, seeing this as it really is, with right wisdom the mind is well released.
7. Suràdha, whatever intentions in the past, future or at present, internal or external, rough or fine, unexalted or exalted, far or near, all those intentions are not mine, am not in them and they are not my self, seeing this as it really is, with right wisdom. the mind is well released.
8. Suradha, whatever consciousness in the past, future or at present, internal or external, rough or fine, unexalted or exalted, far or near, all that consciousness is not mine, am not in it and it is not my self, seeing this as it really is, with right wisdom the love of self pride and self interest is dismissed and the mind well released.
9. Suradha, knowing thus and seeing thus in this sixfold conscious body and all external mental signs the love of self pride and self interest is dismissed and the mind well released
10. Then venerable Suradha, secluded and withdrawing from the crowd, abode diligent to dispel and before long for whatever purpose sons of clansmen rightfully leave the household and become homeless, he attained that incomparable end of the holy life and abode. He knew, ßBirth is destroyed, the holy life is lived to the end, and there is nothing more to wish.û He became a perfect one.
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 - Upaya Vagga
Sutta Pitaka
Samyutta Nikaya
Division III Ý Khandhaka
Book 21 Ý Khandha Samyutta
Section 2 Ý The Middle Fifty
Chapter 1 Ý Upaya (Pañhamo) Vagga
Namo tassa bhagavato arahato samma sambuddhassa
21. 2. 1. 1.
(53) Upayo Ý Stratagem
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, attachment is no release, non-attachment is release.
4. ßMonks, consciousness moved by the material sign, settles in matter and lovingly tended, gets established in matter to grow and become great. Consciousness moved by the feeling sign settles in feelings and lovingly tended, gets established in feelings to grow and become great. Consciousness moved by the perceptual sign settles in perceptions and lovingly tended gets established to grow and become great. Consciousness moved by the intentional sign settles in intentions and lovingly tended gets established in intentions to grow and become great.
5. ßMonks, if someone says I will point out the coming, going, disappearing, appearing, growth and becoming great of consciousness, devoid of matter, devoid of feelings, devoid of perceptions and devoid of intentions there is no possibility for that.
6.-10. ßMonks, when the monk's greed for the material element is dispelled and the sign cut off, there is no establishment of consciousness. Monks, when the monk's greed for the feeling element is dispelled and the sign cut off there is no establishment of consciousness. Monks, when the monk's greed for the perceiving element is dispelled and the sign cut off there is no establishment of consciousness. Monks, when the monk's greed for the intending element is dispelled and the sign cut off there is no establishment of consciousness. Monks, when the monk's greed for the conscious element is dispelled and the sign cut off there is no establishment of consciousness.
11. ßWith non-establishment and non-growth consciousness is released without performance and there is contentment. Not worried with the contentment is extinguished internally and knows, `Birth is destroyed, the holy life is lived to the end, duties are done, and there is nothing to wish'.û
21. 2. 1. 2.
(54) Bãjaü Ý Seeds
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 addresseed the monks:
3. ßMonks, these five are the seeds. What five? Root seeds, trunk seeds, seeds propagated by joints, by buds, and shoots.
4. ßMonks, these five kinds of seedlings, broken or putrid, not protected in the Autumn from heat and hot air, not getting a well-prepared bed or water, would they grow and become big?û
ßThey would not, venerable sir.û
5. ßMonks, these five kinds of seedlings, broken and putrid, not protected in the Autumn from heat and hot air, getting a well prepared bed and water, would they grow and become big?û
ßThey would not, venerable sir.û
6. ßMonks, these five kinds of seedlings not broken or putrid, protected in the Autumn from heat and hot air, getting a well-prepared bed and water, would they grow and become big?û
ßThey would, venerable sir.û
7. ßMonks, the four stations of consciousness should be known as the element of earth. Interest and greed should be known as the element of water. Consciousness with the supports, should be known as the five kinds of seedlings
8. ßMonks, consciousness, either moved by the material sign, lovingly tended, gets established in matter to grow and become great.
9. ßOr consciousness moved by the feeling sign, lovingly tended, gets established in feelings to grow and become great.
10. ßOr consciousness, moved by the perceptual sign, lovingly tended, gets established in perceptions to grow and become great.
11. ßOr consciousness, moved by the intending sign, lovingly tended, gets established in intentions to grow and become great.
12. ßMonks, it is not possible to point out consciousness in the act of coming, going, disappearing, appearing, growing and becoming great, devoid of matter, devoid of feelings, devoid of perceptions, and devoid of intentions.
13. ßMonks, when the monk's greed for the material element is dispelled and the sign is cut, consciousness does not get an establishment there.
14. ßMonks, when the monk's greed for the feeling element is dispelled and the sign cut consciousness does not get an establishment there.
15. ßMonks, when the monk's greed for the perceiving element is dispelled and the sign cut, consciousness does not get an establishment there.
16. ßMonks, when the monk's greed for the intending element is dispelled and the sign cut, consciousness does not get an establishment there.
17. ßMonks, when the monk's greed for the conscious element is dispelled and the sign cut, consciousness does not get an establishment there.
18. ßWith non-establishment and non-growth consciousness is released without performance and there is contentment. Not worried, with the contentment, is extinguished internally and knows, `Birth is destroyed, the holy life is lived to the end, duties are done and there is nothing to wish'.û
21. 2. 1. 3.
(55) Udànaü Ý Solemn Utterance
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 made this solemn utterance:
`There was not, there is not to me, it will not be, It will not be to me.' The monk released in this manner severs the lower bonds.û
3. Hearing this solemn utterance made by the Blessed One a certain monk said: ßVenerable sir, what was not, what is not to me, how will I not be, what will not be to me, and how will the monk released in this manner sever the lower bonds?û
4. ßHere, monks, the not-learned ordinary man who has not seen noble ones, or heard their Teaching, not trained and not clever in their Teaching, has not seen Great Beings, or heard their Teaching, not trained and not clever in their Teaching, reflects, `Matter from self, or a material self, or in self matter, or in matter self.' Reflects, `Feelings from self, or a feeling self, or in self feelings, or in feelings self.'
Reflects, `Perceptions from self, or a perceiving self, or in self perceptions or in perceptions self.' Reflects, `Iintentions from self, or an intending self, or in self intentions, or in intentions self.' Reflects, `Consciousness from self, or a conscious self, or in self consciousness, or in consciousness self.'
5. ßHe does not know that matter is impermanent as it really is, that feelings are impermanent as they really are, that perceptions are impermanent as they really are, that intentions are impermanent as they really are, and that consciousness is impermanent as it really is.
6. ßHe does not know that matter is unpleasant as it really is, that feelings are unpleasant as they really are, that perceptions are unpleasant as they really are, that intentions are unpleasant as they really are and that consciousness is unpleasant as it really is.
7. ßHe does not know that matter lacks self as it really does, that feelings lack self as they really do, that perceptions lack self as they really do, that intentions lack self as they really do and that consciousness lacks self as it really does.
8. ßHe does not know that matter is compounded as it really is, that feelings are compounded as they really are, that perceptions are compounded as they really are, that intentions are compounded as they really are and that consciousness is compounded as it really is.
9. ßHe does not know that matter will cease to exist as it really will, that feelings will cease to exist as they really will, that perceptions will cease to exist as they really will, that intentions will cease to exist as they really will and that consciousness will cease to exist as it really will.
10. ßHere, monks, the learned noble disciple who has seen noble ones, heard their Teaching, trained and clever in their Teaching, has seen Great Beings, heard their Teaching, trained and clever in their Teaching, does not reflect matter from self, or a material self, or in self matter, or in matter self. Does not reflect feelings from self, or a feeling self, or in self feelings, or in feelings self. Does not reflect perceptions from self, or a perceiving self, or in self perceptions or in perceptions self. Does not reflect intentions from self, or an intending self, or in self intentions, or in intentions self. Does not reflect .consciousness from self, or a conscious self, or in self consciousness, or in consciousness self.
11. ßHe knows that matter is impermanent as it really is, that feelings are impermanent as they really are, that perceptions are impermanent as they really are, that intentions are impermanent, as they really are. that consciousness is impermanent as it really is.
12. ßHe knows that matter is unpleasant as it really is, that feelings are unpleasant as they really are, that perceptions are unpleasant as they really are, that intentions are unpleasant as they really are, that consciousness is unpleasant as it really is.
13. ßHe knows that matter lacks self, as it really does, that feelings lack self, as they really do, that perceptions lack self, as they really do, that intentions lack self, as they really do and that consciousness lacks self as it really does.
14. ßHe knows that matter is compounded as it really is, that feelings are compounded as they really are, that perceptions are compounded as they really are, that intentions are compounded as they really are and that consciousness is compounded as it really is.
15. ßHe knows that matter will cease to exist as it really will, that feelings will cease to exist as they really will, that perceptions will cease to exist as they really will, that intentions will cease to exist as they really will and that consciousness will cease to exist as it really will.
16. ßMonk, with the non-existence of matter, feelings, perceptions, intentions, and consciousness, he is not, it is not to him he will not be, there will not be to him. The monk released in this manner, severs the lower bonds.û
17. ßVenerable sir, the monk released in this manner, severs the lower bonds.
ßVenerable sir, knowing how and seeing how, is there destruction of desires without an interval?û
18. ßHere, monk, the not learned ordinary man is frightened of things that he should not be frightened and it occurs to him, `there is not, it is not to me I will not be, there will not be to me.'
19. ßMonk, the learned noble disciple is not frightened of things that he should not be frightened and is not frightened for, `there is not, it is not to me I will not be, there will not be to me.'
20. ßMonks, consciousness moved by matter settle in the material sign and lovingly tended gets established in matter to grow and become great.
21. ßMonks, consciousness moved by even feelings settle in the feeling sign and lovingly tended get established in feelings to grow and become great.
22. ßMonks, consciousness moved by even perceptions settle in the perceiving sign and lovingly tended get established in perceptions to grow and become great.
23. ßMonks consciousness moved by even intentions settle in the intending sign and lovingly tended get established in intentions to grow and become great.
24. ßMonks, it is not possible to point out consciousness in the act of coming, going, disappearing, appearing, growing and becoming great devoid of matter, devoid of feelings, devoid of perceptions and devoid of intentions,
25. ßMonks, when the monk's greed for the material element is dispelled and the sign cut off, consciousness has no establishment.
26. ßMonks, when the monk's greed for the feeling element is dispelled and the sign cut off, consciousness has no establishment.
27. ßMonks, when the monk's greed for the perceiving element is dispelled and the sign cut off, consciousness has no establishment.
28. ßMonks, when the monk's greed for the intending element is dispelled and the sign cut off, consciousness has no establishment.
29. ßMonks, when the monk's greed for the conscious element is dispelled and the sign cut off, consciousness has no establishment.
30. ßAnd consciousness without establishment, growth and performance experiences the release. He experiences the release of self and contented and without worries is internally extinguished. Then he knows, `Birth is destroyed, the holy life is lived to the end, duties are done and there is nothing to wish'.û
31. ßMonk, when you know and see thus the desires that have no interval are destroyed.û
21. 2. 1. 4.
(56) Upàdànaü parivaññaü Ý Holding and Turning in a Circle
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, these five are the holding masses. What five? The holding masses of matter, feelings, perceptions, intentions, and the holding mass of consciousness.
4. ßMonks, until I thoroughly knew the five holding masses in these four ways, I did not acknowledge my incomparable rightful realization to the world together with its gods and men, Maras, Brahmas and the community of recluses and brahmins, gods, and men.
5. ßMonks, when I thoroughly knew the five holding masses in these four ways, I acknowledged my incomparable rightful realization to the world together with its gods and men, Maras, Brahmas and the community of recluses and brahmins, gods, and men.
6. ßWhat are the four ways? They are the thorough realization of matter, its arising, cessation, and the method for its cessation. The thorough realization of feelings, perceptions, intentions and consciousness, their arisings, cessations, and the method for their cessations.
7. ßMonks, what is matter? The four primary elements and the matter held as mine, is called matter. Arising of supports is the arising of matter [1] and the cessation of supports is cessation of matter. This same Noble Eightfold Path is the method for the cessation of matter, such as Right View ... re ... Right Concentration.
8. ßMonks, the recluses and brahmins who in this manner thoroughly realize matter, its arising, its cessation, and the method for its cessation have fallen to the method of turning, loosing interest and ceasing matter and they have fallen to the rightful method for measuring the depth of this dispensation.
9. ßMonks, the recluses and brahmins who in this manner have thoroughly realized matter, its arising cessation and the method for its cessation, have fallen to the method of turning, loosing interest and ceasing matter. They are the released, well released, perfect ones who cannot be shown in existences.
10. ßMonks, what are feelings? These six are the bodies of feeling. Such as feelings born of, eye contact, ear contact, nose contact, tongue contact, body contact and mind contact. Monks these are called feelings. From contacts arise feelings and the cessation of contacts is the cessation of feelings. This same Noble Eightfold Path is the method for the cessation of feelings such as Right View ... re ... Right Concentration.
11. ßMonks, the recluses and brahmins who in this manner thoroughly realize feelings, their arising cessation and the method for their cessation have fallen to the method of turning, loosing interest and ceasing feelings. They have fallen to the rightful method of measuring the depth of this dispensation.
12. ßMonks, the recluses and brahmins who in this manner have thoroughly realized feelings, their arising, cessation and the method for their cessation have fallen to the method of turning, loosing interest and ceasing feelings. They are the released, well released, perfect ones who cannot be shown in existences.
13. ßMonks, what are perceptions? These six are the bodies of perception. They are perception of forms, sounds, smells, tastes, touches and ideas. Monks these are called perceptions. From contact arise perceptions and the cessation of contact is the cessation of perceptions. This same Noble Eightfold Path is the method for the cessation of perceptions such as Right View ... re ... Right Concentration.
14. ßMonks, the recluses and brahmins who in this manner thoroughly realize perceptions, their arising, cessation and the method for their cessation have fallen to the method of turning, loosing interest and ceasing perceptions and they have fallen to the rightful method of measuring the depth of this dispensation.
15. ßMonks, the recluses and brahmins who in this manner have thoroughly realized perceptions, their arising, cessation and the method for their cessation have fallen to the method of turning, loosing interest and ceasing perceptions. They are the released, well released, perfect ones who cannot be shown in existences.
16. ßMonks, what are intentions? These six are the bodies of intention. They are intentions for forms, sounds, scents, tastes, touches and ideas. Monks these are called intentions. From contacts arise intentions and the cessation of contacts is the cessation of intentions. This same Noble Eightfold Path is the method for the cessation of intentions such as Right View, .. re ... Right Concentration
17. ßMonks, the recluses and brahmins who in this manner thoroughly realize intentions, their arising, cessation and the method for their cessation have fallen to the method of turning, loosing interest and ceasing intentions and they have fallen to the rightful method of measuring the depth of this dispensation.
18. ßMonks, the recluses and brahmins who in this manner have thoroughly realized intentions, their arising, cessation and the method for the cessation of intentions, have fallen to the method of turning, loosing interest and ceasing intentions. They are the released, well released, perfect ones who cannot be shown in existences.
19. ßMonks, what is consciousness? These six are the bodies of consciousness. They are consciousness of the eye, ear, nose, tongue, of the body and consciousness of the mind. Monks to this is called consciousness. Arising of name and matter is the arising of consciousness and the cessation of name and matter is the cessation of consciousness. This same Noble Eightfold Path is the method for the cessation of consciousness such as Right View, .. re ... Right Concentration
20. ßMonks, the recluses and brahmins who in this manner thoroughly realize consciousness, its arising, cessation and the method for its cessation, have fallen to the method of turning, loosing interest and ceasing consciousness and they have fallen to the rightful method. of measuring the depth of this dispensation.
21. ßMonks, the recluses and brahmins who in this manner have thoroughly realized consciousness, its arising, cessation and the method for its cessation have fallen to the method of turning away, loosing interest and ceasing consciousness. They are the released, well released perfect ones who cannot be shown in existences.û
21. 2. 1. 5.
(57) Sattaññhànaü Ý In Seven Instances
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 monk clever in seven instances, investigating in a threefold manner, becomes a perfect Great Man who has done the duties of the holy life, in this dispensation, it is said.
4. ßMonks, how does the monk become clever in seven instances?
5. ßHere, monks, the monk knows, matter, its arising, cessation and the method for ceasing matter, the satisfaction, danger and the escape from matter.
6. ßThe monk knows, feelings, their arising, cessation and the method for ceasing feelings, the satisfaction, danger and the escape from feelings.
7. ßThe monk knows, perceptions, their arising, cessation and the method for ceasing perceptions, the satisfaction, danger and the escape from perceptions
8. ßThe monk knows, intentions, their arising, cessation and the method of ceasing intentions, the satisfaction, danger and the escape from intentions.
9. ßThe monk knows, consciousness, their arising, cessation and the method of ceasing consciousness, the satisfaction, danger and the escape from consciousness.
10. ßMonks, what is matter? The four primary elements and the matter held as mine, is called matter. Arising of supports is arising of matter and cessation of supports is cessation of matter. This same Noble Eightfold Path is the method for the cessation of matter, such as Right View ... re ... Right Concentration.
11. ßThe pleasantness and pleasure that arises on account of matter is its satisfaction. That matter is impermanent, unpleasant and of changing nature is its danger. Taming interest and greed for matter and dispelling it, is the escape from matter.
12. ßMonks, the recluses and brahmins who in this manner thoroughly realize matter, the arising of matter, the cessation of matter, the method for the cessation of matter, the satisfaction of matter, the dangers of matter and the escape from matter have fallen to the method of turning, loosing interest and ceasing matter and they have fallen to the rightful method of measuring the depth of this dispensation.
13. ßMonks, the recluses and brahmins who in this manner have thoroughly realized matter, the arising of matter, the cessation of matter, the method for the cessation of matter, the satisfaction of matter, the danger of matter and the escape from matter have fallen to the method of turning, loosing interest and ceasing matter. They are the released, well released, perfect ones who cannot be shown in existences.
14. ßMonks, what are feelings? These six are the bodies of feeling. Such as feelings born of, eye contact, ear contact, nose contact, tongue contact, body contact and mind contact. Monks these are called feelings. Arising of contacts is arising of feelings and the cessation of contacts is the cessation of feelings. This same Noble Eightfold Path is the method for the cessation of feelings such as Right View, .. re ... Right Concentration
15. ßThe pleasantness and pleasure that arises on account of feelings is its satisfaction. Feelings are impermanent, unpleasant and of changing nature is the danger. Taming interest and greed for feelings and dispelling them is the escape from feelings.
16. ßMonks, the recluses and brahmins who in this manner thoroughly realize feelings, the arising of feelings, the cessation of feelings, the method for the cessation of feelings, the satisfaction of feelings, the dangers of feelings and the escape from feelings have fallen to the method of turning, loosing interest and ceasing feelings and they have fallen to the rightful method of measuring the depth of this dispensation.
17. ßMonks, the recluses and brahmins who in this manner have thoroughly realized feelings, the arising of feelings, the cessation of feelings, the method for the cessation of feelings, the satisfaction of feelings, the dangers of feelings and the escape from feelings have fallen to the method of turning, loosing interest and ceasing feelings. They are the released, well released, perfect ones who cannot be shown in existences.
18. ßMonks, what are perceptions? These six are the bodies of perception such as perception of sights, sounds, scents, tastes, touches and ideas. Monks these are called perceptions. Arising of contacts is the arising of perceptions and the cessation of contacts is the cessation of perceptions. This same Noble Eightfold Path is the method for the cessation of perceptions such as Right View, .. re ... Right Concentration.
19. ßThe pleasantness and pleasure that arise on account of perceptions is its satisfaction. Perceptions are impermanent, unpleasant and of changing nature is its danger. Taming interest and greed for perceptions and dispelling them, is the escape from perceptions.
20. ßMonks, the recluses and brahmins who in this manner thoroughly realize perceptions, the arising and cessation of perceptions the method for the cessation of perceptions, the satisfaction of perceptions, the dangers of perceptions and the escape from perceptions have fallen to the method of turning, loosing interest and ceasing perceptions and they have fallen to the rightful method of measuring the depth of this dispensation.
21. ßMonks, the recluses and brahmins who in this manner have thoroughly realized perceptions, the arising of perceptions, the cessation of perceptions, the method for the cessation of perceptions, the satisfaction of perceptions, the dangers of perceptions and the escape from perceptions have fallen to the method of turning, loosing interest and ceasing perceptions. They are the released, well released, perfect ones who cannot be shown in existences.
22. ßMonks, what are intentions? These six are the bodies of intention. Such as intentions of sight, of sound, of scent, of taste, of touch and of ideas, Monks these are called intentions. Arising of contacts, is the arising of intentions and the cessation of contacts is the cessation of intentions. This same Noble Eightfold Path is the method for the cessation of intentions such as Right View, .. re ... Right Concentration.
23. ßThe pleasantness and pleasure that arises on account of intentions is the satisfaction, that they are impermanent, unpleasant and of changing nature is the danger. Taming interest and greed for intentions and dispelling them is the escape from intentions.
24. ßMonks, the recluses and brahmins who in this manner thoroughly realize intentions, the arising of intentions, the cessation of intentions, the method for the cessation of intentions, the satisfaction of intentions, the danger of intentions and the escape from intentions have fallen to the method of turning, loosing interest and ceasing intentions and they have fallen to the rightful method of measuring the depth of this dispensation.
25. ßMonks, the recluses and brahmins who in this manner have thoroughly realized intentions, the arising of intentions, the cessation of intentions, the method for the cessation of intentions, the satisfaction danger and the escape from intentions have fallen to the method of turning, loosing interest and ceasing intentions. They are the released, well released, perfect ones who cannot be shown in existences.
26. ßMonks, what is consciousness? Monks, these six are the bodies of consciousness Such as consciousness of the eye, ear, nose, tongue, body and the mind. On account of name and matter arise consciousness and cessation of name and matter is cessation of consciousness. This same Noble Eightfold Path is the method for the cessation of consciousness, such as Right View ... re ... Right Concentration.
27. ßThe pleasantness and pleasure that arise on account of consciousness is its satisfaction. That consciousness is impermanent, unpleasant and of changing nature is its danger. Taming interest and greed for consciousness and dispelling it, is the escape from consciousness.
28. ßMonks, the recluses and brahmins who in this manner thoroughly realize consciousness, the arising of consciousness, the cessation of consciousness, the method for the cessation of consciousness, the satisfaction, danger and the escape from consciousness have fallen to the method of turning, loosing interest and ceasing consciousness and they have fallen to the rightful method of measuring the depth of this dispensation.
29. ßMonks, the recluses and brahmins who in this manner have thoroughly realized consciousness, the arising of consciousness, the cessation of consciousness, the method for the cessation of consciousness, the satisfaction of consciousness, the danger of consciousness and the escape from consciousness have fallen to the method of turning, loosing interest and ceasing consciousness. They are the released, well released, perfect ones who cannot be shown in existences.
30. ßMonks, in this manner the monk becomes clever in seven instances.
31. ßMonks, how does the monk investigate in a threefold way?
ßHere, monks, the monk investigates the elements, investigates the mental spheres and the dependently arising nature. In this manner the monk investigates in a threefold manner.
32. ßMonks, the monk clever in seven instances, investigating in a threefold manner, becomes a perfect Great Man who has done the duties of the holy life in this dispensation, it is said.û
21. 2. 1. 6.
(58) Sambuddho Ý Rightfully Enlightened
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 worthy, rightfully Enlightened One has turned, lost interest, ceased, is released without holding to matter and is rightfully enlightened, it is said. Monks, the monk too has turned, lost interest, ceased and is wisely released from matter without holding, it is said.
4. ßMonks, the worthy, rightfully Enlightened One has turned, lost interest, ceased, is released without holding to feelings and is rightfully enlightened it is said. Monks, the monk too has turned, lost interest, ceased and is wisely released from feelings without holding, it is said.
5.-7. ßMonks, the worthy, rightfully Enlightened One has turned, lost interest, ceased, is released without holding to perceptions, to intentions and to consciousness and is rightfully enlightened it is said. Monks, the monk too has turned, lost interest, ceased and is wisely released from perceptions, intentions and consciousness without holding, it is said.
8. ßThere, monks, what is the difference, intentions and exceptions of the worthy, rightfully Enlightened One and the monk wisely released?û
9. ßVenerable sir, to us the Teaching is from the Blessed One, its lead and refuge is from the Blessed One. Good that its meaning occurs to the Blessed One, the monks, will bear it, hearing it from the Blessed One.û
ßMonks, listen and attend carefully, I will tell.û
Those monks agreed.
10. And the Blessed One said:
ßMonks, the worthy, rightfully enlightened Thus Gone One is the finder of the path, not yet found, the one giving birth to the path not yet born and the one tactfully explaining the path not yet explained. At present the disciple monks follow that path, becoming the monks who follow him.
11. ßMonks, this is the difference, intentions and exceptions of the worthy, rightfully Enlightened One and the monks wisely released.û
21. 2. 1. 7.
(59) Panca Ý The Five
1. The Blessed One was in the deer park in Benares.
2. From there the Blessed One addressed the fivefold monks:
3. ßMonks, matter lacks self. If there will be self in matter, it would not conduce to ailing and it would be my matter should be thus and should not be thus.
4. ßMonks, since matter lacks self and conduces to ailing it is not my matter should be thus and should not be thus.
5. ßMonks, feelings lack self. If there will be self in feelings, it would not conduce to ailing and it would be my feelings should be thus and should not be thus.
6. ßMonks, since feelings lack self and conduce to ailing, it is not my feelings should be thus and should not be thus.
7. ßMonks, perceptions lack self. If there will be self in perceptions, it would not conduce to ailing and it would be my perceptions should be thus and should not be thus.
8. ßMonks, since perceptions lack self and conduce to ailing it is not my perceptions should be thus and should not be thus.
9. ßMonks, intentions lack self. If there will be self, in intentions, it would not conduce to ailing and it would be my intentions should be thus and should not be thus.
10 ßMonks, since intentions lack self and conduce to ailing, it is not my intentions should be thus and should not be thus.
11. ßMonks, consciousness lacks self. If there will be self in consciousness, it would not conduce to ailing and it would be my consciousness should be thus and should not be thus. Since consciousness lacks self and conduces to ailing it is not my consciousness should be thus and should not be thus.
12. ßMonks, is matter permanent or impermanent?û
ßVenerable sir, it is impermanent.û
ßThat which is impermanent, is it unpleasant or pleasant?û
ßVenerable sir, it is unpleasant.û
ßThat which is impermanent, unpleasant, changing, is it suitable to be reflected, it is mine, I am there, it is my self?û
ßThat is not so, venerable sirû
13. ßMonks, are feelings permanent or impermanent?û
ßVenerable sir, they are impermanent.û
ßThose which are impermanent, are they unpleasant or pleasant?û
ßVenerable sir, they are unpleasant.û
ßThose which are impermanent, unpleasant, changing, are they suitable to be reflected, `They are mine, I am there, they are my self?'û
ßThat is not so, venerable sirû
14.-15. ßMonks are perceptions, intentions permanent or impermanent?û
ßVenerable sir, they are impermanent.û
ßThose which are impermanent, are they unpleasant or pleasant?û
ßVenerable sir, they are unpleasant.û
ßThose which are impermanent, unpleasant, changing, are they suitable to be reflected, `They are mine? I am there, they are my self?'û
ßThat is not so, venerable sir.û
16. ßMonks, is consciousness permanent or impermanent?û
ßVenerable sir, it is impermanent.û
ßThat which is impermanent is it unpleasant or pleasant?û
ßVenerable sir, it is unpleasant.û
ßThat which is impermanent, unpleasant, a changing thing, is it suitable to be reflected it is mine, I am there, it is my self?û
ßThat is not so, venerable sir.û
17. ßTherefore, monks whatever matter in the past, future, or at present, internal or external, rough or fine, unexalted or exalted, far or near, is not mine, I am not there, it is not my self.
18.-19. ßMonks, whatever feelings, whatever perceptions in the past, future, or at present, internal or external, rough or fine, unexalted or exalted, far or near, are not mine, I am not there, they are not my self.
20. ßMonks, whatever intentions in the past, future, or at present, internal or external, rough or fine, unexalted or exalted, far or near, are not mine, I am not there, they are not my self.
21. ßMonks, whatever consciousness in the past, future, or at present, internal or external, rough or fine, unexalted or exalted, far or near, is not mine, I am not there, it is not my self.
22. ßMonks, the learned noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns from intentions and turns from consciousness. Turning looses interest. Loosing interest is released and knowledge arises I am released. He knows, `Birth is destroyed, the holy life is lived, to the end, duties are done and there is nothing more to wish'.û
23. The Blessed One said thus and the five monks delighted in the words of the Blessed One. When this explanation was given the minds of the five monks were released from desires without holding
21. 2. 1. 8.
(60) Mahàli Ý Mahàli the Licchavi
1. I heard thus. At one time the Blessed One was living in the peaked hall in the Great Forest in Vesali.
2. Then Mahàli the Licchavi approached the Blessed One, worshipped, sat on a side and said:
3. ßVenerable sir, Purana Kassapa is of the view `There is no cause and reason for beings to be defiled, without cause and reason beings are defiled'. What does the Blessed One say about this?û
4. ßMahàli, there is cause and reason for the defilement of beings. With cause and reason beings are defiled. There is cause and reason for the purity of beings. With cause and reason beings are purified.û
5. ßVenerable sir, what is the cause and reason for beings to be defiled and with what cause and reason is the defiling?û
6. ßMahàli, if matter is completely unpleasant, overwhelming in unpleasantness, and entering unpleasantness, not pleasantly overwhelmed and not entered in pleasantness, beings would not be greedily interested in matter. Since matter is pleasant, overwhelming in pleasantness and entering pleasantness, not completely unpleasant, and not overwhelmed and entered in unpleasantness, beings yoke themselves to matter with greed and interest and are defiled.
ßMahàli, this is the cause and reason for beings to be defiled, thus with cause and reason beings are defiled.
7. ßMahàli, if feelings are completely unpleasant, overwhelming in unpleasantness and entering unpleasantness, not pleasantly overwhelmed and not entered in pleasantness, beings would not be greedily interested in feelings. Since feelings are pleasant, overwhelming in pleasantness and entering pleasantness, not completely unpleasant, not overwhelmed and not entered in unpleasantness, beings yoke themselves to feelings with greed and interest and are defiled.
ßMahàli, this is the cause and reason for beings to be defiled, thus with cause and reason beings are defiled.
8. ßMahàli, if perceptions are completely unpleasant, overwhelming in unpleasantness and entering unpleasantness, not pleasantly overwhelmed and not entered in pleasantness, beings would not be greedily interested in perceptions. Since perceptions are pleasant, overwhelming in pleasantness and entering pleasantness, not completely unpleasant not overwhelmed and entered in unpleasantness, beings yoke themselves to feelings with greed and interest and are defiled.
ßMahàli, this is the cause and reason for beings to be defiled, thus with cause and reason beings are defiled.
9. ßMahàli, if intentions are completely unpleasant, overwhelming in unpleasantness and entering unpleasantness, not pleasantly overwhelmed and not entered in pleasantness, beings would not be greedily interested in intentions. Since intentions are pleasant, overwhelming in pleasantness and entering pleasantness, not completely unpleasant, not overwhelmed and entered in unpleasantness, beings yoke themselves to intentions with greed and interest and are defiled.
ßMahàli, this is the cause and reason for beings to be defiled, thus with cause and reason beings are defiled.
10. ßMahàli, if consciousness is completely unpleasant, overwhelming in unpleasantness and entering unpleasantness, not pleasantly overwhelmed and entered in pleasantness, beings would not be greedily interested in consciousness. Since consciousness is pleasant, overwhelming in pleasantness and entering pleasantness, not completely unpleasant, not overwhelmed and entered in unpleasantness, beings yoke themselves to intentions with greed and interest and are defiled.
ßMahàli, this is the cause and reason for beings to be defiled, thus with cause and reason beings are defiled.û
11. ßVenerable sir, what is the cause and reason for beings to be purified and with what cause and reason is the purifying?
12. ßMahàli, if matter is completely pleasant, overwhelming in pleasantness and entering pleasantness, not unpleasant, not overwhelmed and entered in unpleasantness, beings would not turn from matter. Since matter is unpleasant, overwhelming in unpleasantness and entering unpleasantness, not completely pleasant, not overwhelmed and entered in pleasantness, beings turn from matter loose interest, find release from matter and are purified.
ßMahàli, this is the cause and reason for beings to be purified, thus with cause and reason beings are purified.
13. ßMahàli, if feelings too are completely pleasant, overwhelming in pleasantness and entering pleasantness, not unpleasant, not overwhelmed and entered in unpleasantness, beings would not turn from feelings. Since feelings are unpleasant, overwhelming in unpleasantness and entering unpleasantness, not completely pleasant, not overwhelmed and entered in pleasantness, beings turn loose interest, find release from feelings and are purified.
ßMahàli, this is the cause and reason for beings to be purified, thus with cause and reason beings are purified.
14. ßMahàli, if perceptions are completely pleasant, overwhelming in pleasantness and entering pleasantness, not unpleasant, not overwhelmed and entered in unpleasantness, beings would not turn from perceptions. Since perceptions are unpleasant, overwhelming in unpleasantness and entering unpleasantness, not completely pleasant, not overwhelmed and entered in pleasantness, beings turn loose interest, find release from perceptions and are purified.
ßMahàli, this is the cause and reason for beings to be purified, thus with cause and reason beings are purified.
15. ßMahàli, if intentions are completely pleasant, overwhelming in pleasantness and entering pleasantness, are not unpleasant, not overwhelmed and entered in unpleasantness, beings would not turn from intentions. Since intentions are unpleasant, overwhelming in unpleasantness and enter unpleasantness: are not completely pleasant, not overwhelmed and entered in pleasantness, beings turn loose interest, find release from intentions and are purified.
ßMahàli, this is the cause and reason for beings to be purified, thus with cause and reason beings are purified.
16. ßMahàli, if consciousness is completely pleasant, overwhelming in pleasantness and entering pleasantness: not unpleasant, not overwhelmed and entered in unpleasantness, beings would not turn from consciousness. Since consciousness is unpleasant, overwhelming in unpleasantness and entering unpleasantness: not completely pleasant, not overwhelmed and entered in pleasantness, beings turn loose interest, find release from consciousness and are purified.
ßMahàli, this is the cause and reason for beings to be purified, thus with cause and reason beings are purified.û
21. 2. 1. 9.
(61) âdittaü Ý On Fire
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 on fire, feelings are on fire, perceptions are on fire, intentions and consciousness are on fire.
4. ßMonks, the noble disciple who sees it thus turns from, matter, feelings, perceptions, intentions and consciousness. Turning, looses interest, loosing interest is released and knowledge arises I am released.
5. ßHe knows, `Birth is destroyed, the holy life is lived to the end, duties are done, I have nothing more to wish'.û
21. 2. 1. 10.
(62) Niruttipatha Ý Ways of Expression
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, these three are pure ways of expression, ways of saying, ways of making known, not blamed not blamed in the past, will not be blamed in the future and not blamed by wise recluses and brahmins. What three?
4. ßMonks, matter of the past, that has ceased and changed, had a name, had a popular expression and had ways of making known, now they do not have a name, and will not have a name in the future
5. ßMonks, feelings of the past, that have ceased and changed, had a name, had a popular expression and had ways of making known now they do not have a name and will not have a name in the future.
6. ßMonks, perceptions of the past that have ceased and changed, had a name, had a popular expression and had ways of making known, now they do not have a name and will not have a name in the future.
7. ßMonks, intentions of the past that have ceased and changed, had a name, had a popular expression and had ways of making known, now they do not have a name and will not have a name.
8. ßMonks, consciousness of the past that have ceased and changed, had a name, had a popular expression and had ways of making known, now it does not have a name and will not have a name in the future.
9. ßMonks, matter not born not come to be will have a name, a popular expression and will have ways of making known. It does not have a name, and did not have a name.
10. ßMonks, feelings not born, not come to be will have a name, a popular expression and ways of making known. They do not have a name and did not have a name.
11. ßMonks, perceptions not born, mot come to be will have a name, a popular expression and will have ways of making known. They do not have a name and did not have a name.
12. ßMonks, intentions not born, not come to be will have a name, a popular expression and will have ways of making known. They do not have a name and did not have a name.
13. ßMonks, consciousness not born, not come to be, will have a name, a popular expression and will have ways of making known. It does not have a name and did not have a name.
14. ßMonks, matter born and come to be, get a name, a popular expression and have ways of making known. It did not have a name, and will not have another name
15. ßMonks, feelings born get a name, a popular expression and have ways of making known. They did not have a name, and will not have another name
16. ßMonks, perceptions born get a name, a popular expression and have ways of making known. They did not have a name, and will not have another name
17. ßMonks, intentions born get a name, a popular expression and have ways of making known. They did not have a name, and will not have another name
18. ßMonks, consciousness born gets a name, a popular expression and have ways of making known. It did not have a name, and will not have another name
19. ßMonks, these three, are pure ways of expression, ways of saying, ways of making known, not blamed not blamed in the past, will not be blamed in the future and not blamed by wise recluses and brahmins.
20. ßMonks, even those who deny a cause, those irresponsible for their actions and those who say there is nothing and speak like bondsmen should not think to blame and belittle these three ways of expression, ways of saying and making known.
ßWhat is the reason? It's out of fear, to cause anger displeasure.û
-----------------
Note
1. Arising of supports is the arising of matter (ahara samudaya rupa samudayo). Matter is anything that enters at one or the other doors of mental contact, in the form of sights, sounds, scents, tastes, touches, and ideas. These are supports for the arising of matter.
Samyutta Nikaya
Division III Ý Khandhaka
Book 21 Ý Khandha Samyutta
Section 2 Ý The Middle Fifty
Chapter 1 Ý Upaya (Pañhamo) Vagga
Namo tassa bhagavato arahato samma sambuddhassa
21. 2. 1. 1.
(53) Upayo Ý Stratagem
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, attachment is no release, non-attachment is release.
4. ßMonks, consciousness moved by the material sign, settles in matter and lovingly tended, gets established in matter to grow and become great. Consciousness moved by the feeling sign settles in feelings and lovingly tended, gets established in feelings to grow and become great. Consciousness moved by the perceptual sign settles in perceptions and lovingly tended gets established to grow and become great. Consciousness moved by the intentional sign settles in intentions and lovingly tended gets established in intentions to grow and become great.
5. ßMonks, if someone says I will point out the coming, going, disappearing, appearing, growth and becoming great of consciousness, devoid of matter, devoid of feelings, devoid of perceptions and devoid of intentions there is no possibility for that.
6.-10. ßMonks, when the monk's greed for the material element is dispelled and the sign cut off, there is no establishment of consciousness. Monks, when the monk's greed for the feeling element is dispelled and the sign cut off there is no establishment of consciousness. Monks, when the monk's greed for the perceiving element is dispelled and the sign cut off there is no establishment of consciousness. Monks, when the monk's greed for the intending element is dispelled and the sign cut off there is no establishment of consciousness. Monks, when the monk's greed for the conscious element is dispelled and the sign cut off there is no establishment of consciousness.
11. ßWith non-establishment and non-growth consciousness is released without performance and there is contentment. Not worried with the contentment is extinguished internally and knows, `Birth is destroyed, the holy life is lived to the end, duties are done, and there is nothing to wish'.û
21. 2. 1. 2.
(54) Bãjaü Ý Seeds
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 addresseed the monks:
3. ßMonks, these five are the seeds. What five? Root seeds, trunk seeds, seeds propagated by joints, by buds, and shoots.
4. ßMonks, these five kinds of seedlings, broken or putrid, not protected in the Autumn from heat and hot air, not getting a well-prepared bed or water, would they grow and become big?û
ßThey would not, venerable sir.û
5. ßMonks, these five kinds of seedlings, broken and putrid, not protected in the Autumn from heat and hot air, getting a well prepared bed and water, would they grow and become big?û
ßThey would not, venerable sir.û
6. ßMonks, these five kinds of seedlings not broken or putrid, protected in the Autumn from heat and hot air, getting a well-prepared bed and water, would they grow and become big?û
ßThey would, venerable sir.û
7. ßMonks, the four stations of consciousness should be known as the element of earth. Interest and greed should be known as the element of water. Consciousness with the supports, should be known as the five kinds of seedlings
8. ßMonks, consciousness, either moved by the material sign, lovingly tended, gets established in matter to grow and become great.
9. ßOr consciousness moved by the feeling sign, lovingly tended, gets established in feelings to grow and become great.
10. ßOr consciousness, moved by the perceptual sign, lovingly tended, gets established in perceptions to grow and become great.
11. ßOr consciousness, moved by the intending sign, lovingly tended, gets established in intentions to grow and become great.
12. ßMonks, it is not possible to point out consciousness in the act of coming, going, disappearing, appearing, growing and becoming great, devoid of matter, devoid of feelings, devoid of perceptions, and devoid of intentions.
13. ßMonks, when the monk's greed for the material element is dispelled and the sign is cut, consciousness does not get an establishment there.
14. ßMonks, when the monk's greed for the feeling element is dispelled and the sign cut consciousness does not get an establishment there.
15. ßMonks, when the monk's greed for the perceiving element is dispelled and the sign cut, consciousness does not get an establishment there.
16. ßMonks, when the monk's greed for the intending element is dispelled and the sign cut, consciousness does not get an establishment there.
17. ßMonks, when the monk's greed for the conscious element is dispelled and the sign cut, consciousness does not get an establishment there.
18. ßWith non-establishment and non-growth consciousness is released without performance and there is contentment. Not worried, with the contentment, is extinguished internally and knows, `Birth is destroyed, the holy life is lived to the end, duties are done and there is nothing to wish'.û
21. 2. 1. 3.
(55) Udànaü Ý Solemn Utterance
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 made this solemn utterance:
`There was not, there is not to me, it will not be, It will not be to me.' The monk released in this manner severs the lower bonds.û
3. Hearing this solemn utterance made by the Blessed One a certain monk said: ßVenerable sir, what was not, what is not to me, how will I not be, what will not be to me, and how will the monk released in this manner sever the lower bonds?û
4. ßHere, monks, the not-learned ordinary man who has not seen noble ones, or heard their Teaching, not trained and not clever in their Teaching, has not seen Great Beings, or heard their Teaching, not trained and not clever in their Teaching, reflects, `Matter from self, or a material self, or in self matter, or in matter self.' Reflects, `Feelings from self, or a feeling self, or in self feelings, or in feelings self.'
Reflects, `Perceptions from self, or a perceiving self, or in self perceptions or in perceptions self.' Reflects, `Iintentions from self, or an intending self, or in self intentions, or in intentions self.' Reflects, `Consciousness from self, or a conscious self, or in self consciousness, or in consciousness self.'
5. ßHe does not know that matter is impermanent as it really is, that feelings are impermanent as they really are, that perceptions are impermanent as they really are, that intentions are impermanent as they really are, and that consciousness is impermanent as it really is.
6. ßHe does not know that matter is unpleasant as it really is, that feelings are unpleasant as they really are, that perceptions are unpleasant as they really are, that intentions are unpleasant as they really are and that consciousness is unpleasant as it really is.
7. ßHe does not know that matter lacks self as it really does, that feelings lack self as they really do, that perceptions lack self as they really do, that intentions lack self as they really do and that consciousness lacks self as it really does.
8. ßHe does not know that matter is compounded as it really is, that feelings are compounded as they really are, that perceptions are compounded as they really are, that intentions are compounded as they really are and that consciousness is compounded as it really is.
9. ßHe does not know that matter will cease to exist as it really will, that feelings will cease to exist as they really will, that perceptions will cease to exist as they really will, that intentions will cease to exist as they really will and that consciousness will cease to exist as it really will.
10. ßHere, monks, the learned noble disciple who has seen noble ones, heard their Teaching, trained and clever in their Teaching, has seen Great Beings, heard their Teaching, trained and clever in their Teaching, does not reflect matter from self, or a material self, or in self matter, or in matter self. Does not reflect feelings from self, or a feeling self, or in self feelings, or in feelings self. Does not reflect perceptions from self, or a perceiving self, or in self perceptions or in perceptions self. Does not reflect intentions from self, or an intending self, or in self intentions, or in intentions self. Does not reflect .consciousness from self, or a conscious self, or in self consciousness, or in consciousness self.
11. ßHe knows that matter is impermanent as it really is, that feelings are impermanent as they really are, that perceptions are impermanent as they really are, that intentions are impermanent, as they really are. that consciousness is impermanent as it really is.
12. ßHe knows that matter is unpleasant as it really is, that feelings are unpleasant as they really are, that perceptions are unpleasant as they really are, that intentions are unpleasant as they really are, that consciousness is unpleasant as it really is.
13. ßHe knows that matter lacks self, as it really does, that feelings lack self, as they really do, that perceptions lack self, as they really do, that intentions lack self, as they really do and that consciousness lacks self as it really does.
14. ßHe knows that matter is compounded as it really is, that feelings are compounded as they really are, that perceptions are compounded as they really are, that intentions are compounded as they really are and that consciousness is compounded as it really is.
15. ßHe knows that matter will cease to exist as it really will, that feelings will cease to exist as they really will, that perceptions will cease to exist as they really will, that intentions will cease to exist as they really will and that consciousness will cease to exist as it really will.
16. ßMonk, with the non-existence of matter, feelings, perceptions, intentions, and consciousness, he is not, it is not to him he will not be, there will not be to him. The monk released in this manner, severs the lower bonds.û
17. ßVenerable sir, the monk released in this manner, severs the lower bonds.
ßVenerable sir, knowing how and seeing how, is there destruction of desires without an interval?û
18. ßHere, monk, the not learned ordinary man is frightened of things that he should not be frightened and it occurs to him, `there is not, it is not to me I will not be, there will not be to me.'
19. ßMonk, the learned noble disciple is not frightened of things that he should not be frightened and is not frightened for, `there is not, it is not to me I will not be, there will not be to me.'
20. ßMonks, consciousness moved by matter settle in the material sign and lovingly tended gets established in matter to grow and become great.
21. ßMonks, consciousness moved by even feelings settle in the feeling sign and lovingly tended get established in feelings to grow and become great.
22. ßMonks, consciousness moved by even perceptions settle in the perceiving sign and lovingly tended get established in perceptions to grow and become great.
23. ßMonks consciousness moved by even intentions settle in the intending sign and lovingly tended get established in intentions to grow and become great.
24. ßMonks, it is not possible to point out consciousness in the act of coming, going, disappearing, appearing, growing and becoming great devoid of matter, devoid of feelings, devoid of perceptions and devoid of intentions,
25. ßMonks, when the monk's greed for the material element is dispelled and the sign cut off, consciousness has no establishment.
26. ßMonks, when the monk's greed for the feeling element is dispelled and the sign cut off, consciousness has no establishment.
27. ßMonks, when the monk's greed for the perceiving element is dispelled and the sign cut off, consciousness has no establishment.
28. ßMonks, when the monk's greed for the intending element is dispelled and the sign cut off, consciousness has no establishment.
29. ßMonks, when the monk's greed for the conscious element is dispelled and the sign cut off, consciousness has no establishment.
30. ßAnd consciousness without establishment, growth and performance experiences the release. He experiences the release of self and contented and without worries is internally extinguished. Then he knows, `Birth is destroyed, the holy life is lived to the end, duties are done and there is nothing to wish'.û
31. ßMonk, when you know and see thus the desires that have no interval are destroyed.û
21. 2. 1. 4.
(56) Upàdànaü parivaññaü Ý Holding and Turning in a Circle
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, these five are the holding masses. What five? The holding masses of matter, feelings, perceptions, intentions, and the holding mass of consciousness.
4. ßMonks, until I thoroughly knew the five holding masses in these four ways, I did not acknowledge my incomparable rightful realization to the world together with its gods and men, Maras, Brahmas and the community of recluses and brahmins, gods, and men.
5. ßMonks, when I thoroughly knew the five holding masses in these four ways, I acknowledged my incomparable rightful realization to the world together with its gods and men, Maras, Brahmas and the community of recluses and brahmins, gods, and men.
6. ßWhat are the four ways? They are the thorough realization of matter, its arising, cessation, and the method for its cessation. The thorough realization of feelings, perceptions, intentions and consciousness, their arisings, cessations, and the method for their cessations.
7. ßMonks, what is matter? The four primary elements and the matter held as mine, is called matter. Arising of supports is the arising of matter [1] and the cessation of supports is cessation of matter. This same Noble Eightfold Path is the method for the cessation of matter, such as Right View ... re ... Right Concentration.
8. ßMonks, the recluses and brahmins who in this manner thoroughly realize matter, its arising, its cessation, and the method for its cessation have fallen to the method of turning, loosing interest and ceasing matter and they have fallen to the rightful method for measuring the depth of this dispensation.
9. ßMonks, the recluses and brahmins who in this manner have thoroughly realized matter, its arising cessation and the method for its cessation, have fallen to the method of turning, loosing interest and ceasing matter. They are the released, well released, perfect ones who cannot be shown in existences.
10. ßMonks, what are feelings? These six are the bodies of feeling. Such as feelings born of, eye contact, ear contact, nose contact, tongue contact, body contact and mind contact. Monks these are called feelings. From contacts arise feelings and the cessation of contacts is the cessation of feelings. This same Noble Eightfold Path is the method for the cessation of feelings such as Right View ... re ... Right Concentration.
11. ßMonks, the recluses and brahmins who in this manner thoroughly realize feelings, their arising cessation and the method for their cessation have fallen to the method of turning, loosing interest and ceasing feelings. They have fallen to the rightful method of measuring the depth of this dispensation.
12. ßMonks, the recluses and brahmins who in this manner have thoroughly realized feelings, their arising, cessation and the method for their cessation have fallen to the method of turning, loosing interest and ceasing feelings. They are the released, well released, perfect ones who cannot be shown in existences.
13. ßMonks, what are perceptions? These six are the bodies of perception. They are perception of forms, sounds, smells, tastes, touches and ideas. Monks these are called perceptions. From contact arise perceptions and the cessation of contact is the cessation of perceptions. This same Noble Eightfold Path is the method for the cessation of perceptions such as Right View ... re ... Right Concentration.
14. ßMonks, the recluses and brahmins who in this manner thoroughly realize perceptions, their arising, cessation and the method for their cessation have fallen to the method of turning, loosing interest and ceasing perceptions and they have fallen to the rightful method of measuring the depth of this dispensation.
15. ßMonks, the recluses and brahmins who in this manner have thoroughly realized perceptions, their arising, cessation and the method for their cessation have fallen to the method of turning, loosing interest and ceasing perceptions. They are the released, well released, perfect ones who cannot be shown in existences.
16. ßMonks, what are intentions? These six are the bodies of intention. They are intentions for forms, sounds, scents, tastes, touches and ideas. Monks these are called intentions. From contacts arise intentions and the cessation of contacts is the cessation of intentions. This same Noble Eightfold Path is the method for the cessation of intentions such as Right View, .. re ... Right Concentration
17. ßMonks, the recluses and brahmins who in this manner thoroughly realize intentions, their arising, cessation and the method for their cessation have fallen to the method of turning, loosing interest and ceasing intentions and they have fallen to the rightful method of measuring the depth of this dispensation.
18. ßMonks, the recluses and brahmins who in this manner have thoroughly realized intentions, their arising, cessation and the method for the cessation of intentions, have fallen to the method of turning, loosing interest and ceasing intentions. They are the released, well released, perfect ones who cannot be shown in existences.
19. ßMonks, what is consciousness? These six are the bodies of consciousness. They are consciousness of the eye, ear, nose, tongue, of the body and consciousness of the mind. Monks to this is called consciousness. Arising of name and matter is the arising of consciousness and the cessation of name and matter is the cessation of consciousness. This same Noble Eightfold Path is the method for the cessation of consciousness such as Right View, .. re ... Right Concentration
20. ßMonks, the recluses and brahmins who in this manner thoroughly realize consciousness, its arising, cessation and the method for its cessation, have fallen to the method of turning, loosing interest and ceasing consciousness and they have fallen to the rightful method. of measuring the depth of this dispensation.
21. ßMonks, the recluses and brahmins who in this manner have thoroughly realized consciousness, its arising, cessation and the method for its cessation have fallen to the method of turning away, loosing interest and ceasing consciousness. They are the released, well released perfect ones who cannot be shown in existences.û
21. 2. 1. 5.
(57) Sattaññhànaü Ý In Seven Instances
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 monk clever in seven instances, investigating in a threefold manner, becomes a perfect Great Man who has done the duties of the holy life, in this dispensation, it is said.
4. ßMonks, how does the monk become clever in seven instances?
5. ßHere, monks, the monk knows, matter, its arising, cessation and the method for ceasing matter, the satisfaction, danger and the escape from matter.
6. ßThe monk knows, feelings, their arising, cessation and the method for ceasing feelings, the satisfaction, danger and the escape from feelings.
7. ßThe monk knows, perceptions, their arising, cessation and the method for ceasing perceptions, the satisfaction, danger and the escape from perceptions
8. ßThe monk knows, intentions, their arising, cessation and the method of ceasing intentions, the satisfaction, danger and the escape from intentions.
9. ßThe monk knows, consciousness, their arising, cessation and the method of ceasing consciousness, the satisfaction, danger and the escape from consciousness.
10. ßMonks, what is matter? The four primary elements and the matter held as mine, is called matter. Arising of supports is arising of matter and cessation of supports is cessation of matter. This same Noble Eightfold Path is the method for the cessation of matter, such as Right View ... re ... Right Concentration.
11. ßThe pleasantness and pleasure that arises on account of matter is its satisfaction. That matter is impermanent, unpleasant and of changing nature is its danger. Taming interest and greed for matter and dispelling it, is the escape from matter.
12. ßMonks, the recluses and brahmins who in this manner thoroughly realize matter, the arising of matter, the cessation of matter, the method for the cessation of matter, the satisfaction of matter, the dangers of matter and the escape from matter have fallen to the method of turning, loosing interest and ceasing matter and they have fallen to the rightful method of measuring the depth of this dispensation.
13. ßMonks, the recluses and brahmins who in this manner have thoroughly realized matter, the arising of matter, the cessation of matter, the method for the cessation of matter, the satisfaction of matter, the danger of matter and the escape from matter have fallen to the method of turning, loosing interest and ceasing matter. They are the released, well released, perfect ones who cannot be shown in existences.
14. ßMonks, what are feelings? These six are the bodies of feeling. Such as feelings born of, eye contact, ear contact, nose contact, tongue contact, body contact and mind contact. Monks these are called feelings. Arising of contacts is arising of feelings and the cessation of contacts is the cessation of feelings. This same Noble Eightfold Path is the method for the cessation of feelings such as Right View, .. re ... Right Concentration
15. ßThe pleasantness and pleasure that arises on account of feelings is its satisfaction. Feelings are impermanent, unpleasant and of changing nature is the danger. Taming interest and greed for feelings and dispelling them is the escape from feelings.
16. ßMonks, the recluses and brahmins who in this manner thoroughly realize feelings, the arising of feelings, the cessation of feelings, the method for the cessation of feelings, the satisfaction of feelings, the dangers of feelings and the escape from feelings have fallen to the method of turning, loosing interest and ceasing feelings and they have fallen to the rightful method of measuring the depth of this dispensation.
17. ßMonks, the recluses and brahmins who in this manner have thoroughly realized feelings, the arising of feelings, the cessation of feelings, the method for the cessation of feelings, the satisfaction of feelings, the dangers of feelings and the escape from feelings have fallen to the method of turning, loosing interest and ceasing feelings. They are the released, well released, perfect ones who cannot be shown in existences.
18. ßMonks, what are perceptions? These six are the bodies of perception such as perception of sights, sounds, scents, tastes, touches and ideas. Monks these are called perceptions. Arising of contacts is the arising of perceptions and the cessation of contacts is the cessation of perceptions. This same Noble Eightfold Path is the method for the cessation of perceptions such as Right View, .. re ... Right Concentration.
19. ßThe pleasantness and pleasure that arise on account of perceptions is its satisfaction. Perceptions are impermanent, unpleasant and of changing nature is its danger. Taming interest and greed for perceptions and dispelling them, is the escape from perceptions.
20. ßMonks, the recluses and brahmins who in this manner thoroughly realize perceptions, the arising and cessation of perceptions the method for the cessation of perceptions, the satisfaction of perceptions, the dangers of perceptions and the escape from perceptions have fallen to the method of turning, loosing interest and ceasing perceptions and they have fallen to the rightful method of measuring the depth of this dispensation.
21. ßMonks, the recluses and brahmins who in this manner have thoroughly realized perceptions, the arising of perceptions, the cessation of perceptions, the method for the cessation of perceptions, the satisfaction of perceptions, the dangers of perceptions and the escape from perceptions have fallen to the method of turning, loosing interest and ceasing perceptions. They are the released, well released, perfect ones who cannot be shown in existences.
22. ßMonks, what are intentions? These six are the bodies of intention. Such as intentions of sight, of sound, of scent, of taste, of touch and of ideas, Monks these are called intentions. Arising of contacts, is the arising of intentions and the cessation of contacts is the cessation of intentions. This same Noble Eightfold Path is the method for the cessation of intentions such as Right View, .. re ... Right Concentration.
23. ßThe pleasantness and pleasure that arises on account of intentions is the satisfaction, that they are impermanent, unpleasant and of changing nature is the danger. Taming interest and greed for intentions and dispelling them is the escape from intentions.
24. ßMonks, the recluses and brahmins who in this manner thoroughly realize intentions, the arising of intentions, the cessation of intentions, the method for the cessation of intentions, the satisfaction of intentions, the danger of intentions and the escape from intentions have fallen to the method of turning, loosing interest and ceasing intentions and they have fallen to the rightful method of measuring the depth of this dispensation.
25. ßMonks, the recluses and brahmins who in this manner have thoroughly realized intentions, the arising of intentions, the cessation of intentions, the method for the cessation of intentions, the satisfaction danger and the escape from intentions have fallen to the method of turning, loosing interest and ceasing intentions. They are the released, well released, perfect ones who cannot be shown in existences.
26. ßMonks, what is consciousness? Monks, these six are the bodies of consciousness Such as consciousness of the eye, ear, nose, tongue, body and the mind. On account of name and matter arise consciousness and cessation of name and matter is cessation of consciousness. This same Noble Eightfold Path is the method for the cessation of consciousness, such as Right View ... re ... Right Concentration.
27. ßThe pleasantness and pleasure that arise on account of consciousness is its satisfaction. That consciousness is impermanent, unpleasant and of changing nature is its danger. Taming interest and greed for consciousness and dispelling it, is the escape from consciousness.
28. ßMonks, the recluses and brahmins who in this manner thoroughly realize consciousness, the arising of consciousness, the cessation of consciousness, the method for the cessation of consciousness, the satisfaction, danger and the escape from consciousness have fallen to the method of turning, loosing interest and ceasing consciousness and they have fallen to the rightful method of measuring the depth of this dispensation.
29. ßMonks, the recluses and brahmins who in this manner have thoroughly realized consciousness, the arising of consciousness, the cessation of consciousness, the method for the cessation of consciousness, the satisfaction of consciousness, the danger of consciousness and the escape from consciousness have fallen to the method of turning, loosing interest and ceasing consciousness. They are the released, well released, perfect ones who cannot be shown in existences.
30. ßMonks, in this manner the monk becomes clever in seven instances.
31. ßMonks, how does the monk investigate in a threefold way?
ßHere, monks, the monk investigates the elements, investigates the mental spheres and the dependently arising nature. In this manner the monk investigates in a threefold manner.
32. ßMonks, the monk clever in seven instances, investigating in a threefold manner, becomes a perfect Great Man who has done the duties of the holy life in this dispensation, it is said.û
21. 2. 1. 6.
(58) Sambuddho Ý Rightfully Enlightened
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 worthy, rightfully Enlightened One has turned, lost interest, ceased, is released without holding to matter and is rightfully enlightened, it is said. Monks, the monk too has turned, lost interest, ceased and is wisely released from matter without holding, it is said.
4. ßMonks, the worthy, rightfully Enlightened One has turned, lost interest, ceased, is released without holding to feelings and is rightfully enlightened it is said. Monks, the monk too has turned, lost interest, ceased and is wisely released from feelings without holding, it is said.
5.-7. ßMonks, the worthy, rightfully Enlightened One has turned, lost interest, ceased, is released without holding to perceptions, to intentions and to consciousness and is rightfully enlightened it is said. Monks, the monk too has turned, lost interest, ceased and is wisely released from perceptions, intentions and consciousness without holding, it is said.
8. ßThere, monks, what is the difference, intentions and exceptions of the worthy, rightfully Enlightened One and the monk wisely released?û
9. ßVenerable sir, to us the Teaching is from the Blessed One, its lead and refuge is from the Blessed One. Good that its meaning occurs to the Blessed One, the monks, will bear it, hearing it from the Blessed One.û
ßMonks, listen and attend carefully, I will tell.û
Those monks agreed.
10. And the Blessed One said:
ßMonks, the worthy, rightfully enlightened Thus Gone One is the finder of the path, not yet found, the one giving birth to the path not yet born and the one tactfully explaining the path not yet explained. At present the disciple monks follow that path, becoming the monks who follow him.
11. ßMonks, this is the difference, intentions and exceptions of the worthy, rightfully Enlightened One and the monks wisely released.û
21. 2. 1. 7.
(59) Panca Ý The Five
1. The Blessed One was in the deer park in Benares.
2. From there the Blessed One addressed the fivefold monks:
3. ßMonks, matter lacks self. If there will be self in matter, it would not conduce to ailing and it would be my matter should be thus and should not be thus.
4. ßMonks, since matter lacks self and conduces to ailing it is not my matter should be thus and should not be thus.
5. ßMonks, feelings lack self. If there will be self in feelings, it would not conduce to ailing and it would be my feelings should be thus and should not be thus.
6. ßMonks, since feelings lack self and conduce to ailing, it is not my feelings should be thus and should not be thus.
7. ßMonks, perceptions lack self. If there will be self in perceptions, it would not conduce to ailing and it would be my perceptions should be thus and should not be thus.
8. ßMonks, since perceptions lack self and conduce to ailing it is not my perceptions should be thus and should not be thus.
9. ßMonks, intentions lack self. If there will be self, in intentions, it would not conduce to ailing and it would be my intentions should be thus and should not be thus.
10 ßMonks, since intentions lack self and conduce to ailing, it is not my intentions should be thus and should not be thus.
11. ßMonks, consciousness lacks self. If there will be self in consciousness, it would not conduce to ailing and it would be my consciousness should be thus and should not be thus. Since consciousness lacks self and conduces to ailing it is not my consciousness should be thus and should not be thus.
12. ßMonks, is matter permanent or impermanent?û
ßVenerable sir, it is impermanent.û
ßThat which is impermanent, is it unpleasant or pleasant?û
ßVenerable sir, it is unpleasant.û
ßThat which is impermanent, unpleasant, changing, is it suitable to be reflected, it is mine, I am there, it is my self?û
ßThat is not so, venerable sirû
13. ßMonks, are feelings permanent or impermanent?û
ßVenerable sir, they are impermanent.û
ßThose which are impermanent, are they unpleasant or pleasant?û
ßVenerable sir, they are unpleasant.û
ßThose which are impermanent, unpleasant, changing, are they suitable to be reflected, `They are mine, I am there, they are my self?'û
ßThat is not so, venerable sirû
14.-15. ßMonks are perceptions, intentions permanent or impermanent?û
ßVenerable sir, they are impermanent.û
ßThose which are impermanent, are they unpleasant or pleasant?û
ßVenerable sir, they are unpleasant.û
ßThose which are impermanent, unpleasant, changing, are they suitable to be reflected, `They are mine? I am there, they are my self?'û
ßThat is not so, venerable sir.û
16. ßMonks, is consciousness permanent or impermanent?û
ßVenerable sir, it is impermanent.û
ßThat which is impermanent is it unpleasant or pleasant?û
ßVenerable sir, it is unpleasant.û
ßThat which is impermanent, unpleasant, a changing thing, is it suitable to be reflected it is mine, I am there, it is my self?û
ßThat is not so, venerable sir.û
17. ßTherefore, monks whatever matter in the past, future, or at present, internal or external, rough or fine, unexalted or exalted, far or near, is not mine, I am not there, it is not my self.
18.-19. ßMonks, whatever feelings, whatever perceptions in the past, future, or at present, internal or external, rough or fine, unexalted or exalted, far or near, are not mine, I am not there, they are not my self.
20. ßMonks, whatever intentions in the past, future, or at present, internal or external, rough or fine, unexalted or exalted, far or near, are not mine, I am not there, they are not my self.
21. ßMonks, whatever consciousness in the past, future, or at present, internal or external, rough or fine, unexalted or exalted, far or near, is not mine, I am not there, it is not my self.
22. ßMonks, the learned noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns from intentions and turns from consciousness. Turning looses interest. Loosing interest is released and knowledge arises I am released. He knows, `Birth is destroyed, the holy life is lived, to the end, duties are done and there is nothing more to wish'.û
23. The Blessed One said thus and the five monks delighted in the words of the Blessed One. When this explanation was given the minds of the five monks were released from desires without holding
21. 2. 1. 8.
(60) Mahàli Ý Mahàli the Licchavi
1. I heard thus. At one time the Blessed One was living in the peaked hall in the Great Forest in Vesali.
2. Then Mahàli the Licchavi approached the Blessed One, worshipped, sat on a side and said:
3. ßVenerable sir, Purana Kassapa is of the view `There is no cause and reason for beings to be defiled, without cause and reason beings are defiled'. What does the Blessed One say about this?û
4. ßMahàli, there is cause and reason for the defilement of beings. With cause and reason beings are defiled. There is cause and reason for the purity of beings. With cause and reason beings are purified.û
5. ßVenerable sir, what is the cause and reason for beings to be defiled and with what cause and reason is the defiling?û
6. ßMahàli, if matter is completely unpleasant, overwhelming in unpleasantness, and entering unpleasantness, not pleasantly overwhelmed and not entered in pleasantness, beings would not be greedily interested in matter. Since matter is pleasant, overwhelming in pleasantness and entering pleasantness, not completely unpleasant, and not overwhelmed and entered in unpleasantness, beings yoke themselves to matter with greed and interest and are defiled.
ßMahàli, this is the cause and reason for beings to be defiled, thus with cause and reason beings are defiled.
7. ßMahàli, if feelings are completely unpleasant, overwhelming in unpleasantness and entering unpleasantness, not pleasantly overwhelmed and not entered in pleasantness, beings would not be greedily interested in feelings. Since feelings are pleasant, overwhelming in pleasantness and entering pleasantness, not completely unpleasant, not overwhelmed and not entered in unpleasantness, beings yoke themselves to feelings with greed and interest and are defiled.
ßMahàli, this is the cause and reason for beings to be defiled, thus with cause and reason beings are defiled.
8. ßMahàli, if perceptions are completely unpleasant, overwhelming in unpleasantness and entering unpleasantness, not pleasantly overwhelmed and not entered in pleasantness, beings would not be greedily interested in perceptions. Since perceptions are pleasant, overwhelming in pleasantness and entering pleasantness, not completely unpleasant not overwhelmed and entered in unpleasantness, beings yoke themselves to feelings with greed and interest and are defiled.
ßMahàli, this is the cause and reason for beings to be defiled, thus with cause and reason beings are defiled.
9. ßMahàli, if intentions are completely unpleasant, overwhelming in unpleasantness and entering unpleasantness, not pleasantly overwhelmed and not entered in pleasantness, beings would not be greedily interested in intentions. Since intentions are pleasant, overwhelming in pleasantness and entering pleasantness, not completely unpleasant, not overwhelmed and entered in unpleasantness, beings yoke themselves to intentions with greed and interest and are defiled.
ßMahàli, this is the cause and reason for beings to be defiled, thus with cause and reason beings are defiled.
10. ßMahàli, if consciousness is completely unpleasant, overwhelming in unpleasantness and entering unpleasantness, not pleasantly overwhelmed and entered in pleasantness, beings would not be greedily interested in consciousness. Since consciousness is pleasant, overwhelming in pleasantness and entering pleasantness, not completely unpleasant, not overwhelmed and entered in unpleasantness, beings yoke themselves to intentions with greed and interest and are defiled.
ßMahàli, this is the cause and reason for beings to be defiled, thus with cause and reason beings are defiled.û
11. ßVenerable sir, what is the cause and reason for beings to be purified and with what cause and reason is the purifying?
12. ßMahàli, if matter is completely pleasant, overwhelming in pleasantness and entering pleasantness, not unpleasant, not overwhelmed and entered in unpleasantness, beings would not turn from matter. Since matter is unpleasant, overwhelming in unpleasantness and entering unpleasantness, not completely pleasant, not overwhelmed and entered in pleasantness, beings turn from matter loose interest, find release from matter and are purified.
ßMahàli, this is the cause and reason for beings to be purified, thus with cause and reason beings are purified.
13. ßMahàli, if feelings too are completely pleasant, overwhelming in pleasantness and entering pleasantness, not unpleasant, not overwhelmed and entered in unpleasantness, beings would not turn from feelings. Since feelings are unpleasant, overwhelming in unpleasantness and entering unpleasantness, not completely pleasant, not overwhelmed and entered in pleasantness, beings turn loose interest, find release from feelings and are purified.
ßMahàli, this is the cause and reason for beings to be purified, thus with cause and reason beings are purified.
14. ßMahàli, if perceptions are completely pleasant, overwhelming in pleasantness and entering pleasantness, not unpleasant, not overwhelmed and entered in unpleasantness, beings would not turn from perceptions. Since perceptions are unpleasant, overwhelming in unpleasantness and entering unpleasantness, not completely pleasant, not overwhelmed and entered in pleasantness, beings turn loose interest, find release from perceptions and are purified.
ßMahàli, this is the cause and reason for beings to be purified, thus with cause and reason beings are purified.
15. ßMahàli, if intentions are completely pleasant, overwhelming in pleasantness and entering pleasantness, are not unpleasant, not overwhelmed and entered in unpleasantness, beings would not turn from intentions. Since intentions are unpleasant, overwhelming in unpleasantness and enter unpleasantness: are not completely pleasant, not overwhelmed and entered in pleasantness, beings turn loose interest, find release from intentions and are purified.
ßMahàli, this is the cause and reason for beings to be purified, thus with cause and reason beings are purified.
16. ßMahàli, if consciousness is completely pleasant, overwhelming in pleasantness and entering pleasantness: not unpleasant, not overwhelmed and entered in unpleasantness, beings would not turn from consciousness. Since consciousness is unpleasant, overwhelming in unpleasantness and entering unpleasantness: not completely pleasant, not overwhelmed and entered in pleasantness, beings turn loose interest, find release from consciousness and are purified.
ßMahàli, this is the cause and reason for beings to be purified, thus with cause and reason beings are purified.û
21. 2. 1. 9.
(61) âdittaü Ý On Fire
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 on fire, feelings are on fire, perceptions are on fire, intentions and consciousness are on fire.
4. ßMonks, the noble disciple who sees it thus turns from, matter, feelings, perceptions, intentions and consciousness. Turning, looses interest, loosing interest is released and knowledge arises I am released.
5. ßHe knows, `Birth is destroyed, the holy life is lived to the end, duties are done, I have nothing more to wish'.û
21. 2. 1. 10.
(62) Niruttipatha Ý Ways of Expression
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, these three are pure ways of expression, ways of saying, ways of making known, not blamed not blamed in the past, will not be blamed in the future and not blamed by wise recluses and brahmins. What three?
4. ßMonks, matter of the past, that has ceased and changed, had a name, had a popular expression and had ways of making known, now they do not have a name, and will not have a name in the future
5. ßMonks, feelings of the past, that have ceased and changed, had a name, had a popular expression and had ways of making known now they do not have a name and will not have a name in the future.
6. ßMonks, perceptions of the past that have ceased and changed, had a name, had a popular expression and had ways of making known, now they do not have a name and will not have a name in the future.
7. ßMonks, intentions of the past that have ceased and changed, had a name, had a popular expression and had ways of making known, now they do not have a name and will not have a name.
8. ßMonks, consciousness of the past that have ceased and changed, had a name, had a popular expression and had ways of making known, now it does not have a name and will not have a name in the future.
9. ßMonks, matter not born not come to be will have a name, a popular expression and will have ways of making known. It does not have a name, and did not have a name.
10. ßMonks, feelings not born, not come to be will have a name, a popular expression and ways of making known. They do not have a name and did not have a name.
11. ßMonks, perceptions not born, mot come to be will have a name, a popular expression and will have ways of making known. They do not have a name and did not have a name.
12. ßMonks, intentions not born, not come to be will have a name, a popular expression and will have ways of making known. They do not have a name and did not have a name.
13. ßMonks, consciousness not born, not come to be, will have a name, a popular expression and will have ways of making known. It does not have a name and did not have a name.
14. ßMonks, matter born and come to be, get a name, a popular expression and have ways of making known. It did not have a name, and will not have another name
15. ßMonks, feelings born get a name, a popular expression and have ways of making known. They did not have a name, and will not have another name
16. ßMonks, perceptions born get a name, a popular expression and have ways of making known. They did not have a name, and will not have another name
17. ßMonks, intentions born get a name, a popular expression and have ways of making known. They did not have a name, and will not have another name
18. ßMonks, consciousness born gets a name, a popular expression and have ways of making known. It did not have a name, and will not have another name
19. ßMonks, these three, are pure ways of expression, ways of saying, ways of making known, not blamed not blamed in the past, will not be blamed in the future and not blamed by wise recluses and brahmins.
20. ßMonks, even those who deny a cause, those irresponsible for their actions and those who say there is nothing and speak like bondsmen should not think to blame and belittle these three ways of expression, ways of saying and making known.
ßWhat is the reason? It's out of fear, to cause anger displeasure.û
-----------------
Note
1. Arising of supports is the arising of matter (ahara samudaya rupa samudayo). Matter is anything that enters at one or the other doors of mental contact, in the form of sights, sounds, scents, tastes, touches, and ideas. These are supports for the arising of matter.
Samyutta Nikaya - Khandha Samyutta - Attadipa Vagga
Sutta Pitaka
Samyutta Nikaya
Division III Ý Khandhaka
Book 21 Ý Khandha Samyutta
Section 1 Ý The Root Fifty
Chapter 5 Ý Attadipa (Pancamo) Vagga
Namo tassa bhagavato arahato samma sambuddhassa
21. 1. 5. 1.
(43) Attadipa Ý Be a Light for Yourself
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, abide becoming a light and refuge to your self, not searching another refuge; consider the Teaching as a light, a refuge, and do not search another Teaching.
4. ßMonks, the monk who abides becoming a light and refuge to his self, not searching another refuge, considering the Teaching as his light and refuge, not searching another Teaching, should investigate wisely.
5. ßHe should investigate the root cause for the arising of grief, lament, unpleasantness, displeasure, and distress and investigate from what they proceed.
6. ßHere, monks, the not learned ordinary man who has not seen noble ones or heard their Teaching, not trained and not clever in their Teaching, has not seen Great Beings, or heard their Teaching, not trained and not clever in their Teaching, reflects, `Matter from self, or a material self, or in self matter, or in matter self.' That matter changes, and grief, lament, unpleasantness, displeasure, and distress arise to him.
7. ßHe reflects, `Feelings from self, or a feeling self, or in self feelings, or in feelings self.' His feelings change, and grief, lament, unpleasantness, displeasure, and distress arise to him.
8. ßHe reflects, `Perceptions from self, or a perceiving self, or in self perceptions, or in perceptions self. His perceptions change and grief, lament, unpleasantness, displeasure, and distress arise
9. ßHe reflects, `Intentions from self, or an intending self, or in self intentions, or in intentions self.' His intentions change and grief, lament, unpleasantness, displeasure, and distress arise.
10. ßHe reflects, `Consciousness from self, or a conscious self, or in self consciousness, or in consciousness self.' His consciousness changes, and grief, lament, unpleasantness, displeasure, and distress arise.
11. ßMonks, knowing the impermanence, change, loss of interest, and cessation of that matter, in the past and also at present as it really is, with right wisdom the grief, lament, unpleasantness, displeasure, and distress fade. He is not worried with that fading and abides pleasantly. The monk abiding pleasantly is said has become suitable by that means.
12. ßMonks, knowing the impermanence, change, loss of interest, and cessation of feelings in the past and also at present as it really is, with right wisdom, the grief, lament, unpleasantness, displeasure, and distress fade. He is not worried with that fading and abides pleasantly. The monk abiding pleasantly is said has become suitable by that means
13. ßMonks, knowing the impermanence, change, loss of interest, and cessation of perceptions in the past and also at present as it really is, with right wisdom, the grief, lament, unpleasantness, displeasure, and distress fade. He is not worried with that fading and abides pleasantly. The monk abiding pleasantly is said has become suitable by that means.
14, ßMonks, knowing the impermanence, change, loss of interest, and cessation of intentions in the past and also at present as it really is, with right wisdom, the grief, lament, unpleasantness, displeasure, and distress fade. He is not worried with that fading and abides pleasantly. The monk abiding pleasantly is said has become suitable by that means.
15. ßMonks, knowing the impermanence, change, loss of interest, and cessation of consciousness in the past and also at present as it really is, with right wisdom, the grief, lament, unpleasantness, displeasure, and distress fade. He is not worried with that fading and abides pleasantly. The monk abiding pleasantly is said has become suitable by that means.û
21. 1. 5. 2.
(44) Pañipadà Ý Method
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 teach the method for the arising of self view and the cessation of self view. Listen and attend to it carefully.
4. ßMonks, what is the method for the arising of self view?
5. ßHere, monks, the not learned ordinary man who has not seen noble ones, or heard their Teaching, not trained and not clever in their Teaching, has not seen Great Beings, or heard their Teaching, not trained and not clever in their Teaching, reflects, `Matter from self, or a material self, or in self matter, or in matter self.'
6. ßHe reflects, `Feelings from self, or a feeling self, or in self feelings, or in feelings self.'
7. ßHe reflects, `Perceptions from self, or a perceiving self, or in self perceptions or in perceptions self.'
8. ßHe reflects, `Intentions from self, or an intending self, or in self intentions, or in intentions self.'
9. ßHe reflects, `Consciousness from self, or a conscious self, or in self consciousness, or in consciousness self.'
10. ßMonks, this is the method for the arising of self view. Monks, it is the method for reflecting unpleasantness.''
11. ßMonks, what is the method for the cessation of self view?
12. ßHere, monks, the learned noble disciple who has seen noble ones, heard their Teaching, trained and clever in their Teaching, has seen Great Beings, heard their Teaching, trained and clever in their Teaching, does not see matter from self, or a material self, or in self matter, or in matter self.
13. ßHe does not reflect, `Feelings from self, or a feeling self, or in self feelings, or in feelings self.'
14. ßHe does not reflect, `Perceptions from self, or a perceiving self, or in self perceptions or in perceptions self.'
15. ßHe does not reflect, `Intentions from self, or an intending self, or in self intentions, or in intentions self.'
16. ßHe does not reflect, `Consciousness from self, or a conscious self, or in self consciousness, or in consciousness self.'
17. ßMonks, to this is said the method of the cessation of self view. Monks, it is the method of reflecting the cessation of unpleasantness.û
21. 1. 5. 3.
(45) Aniccatà I Ý Impermanence 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. That which is unpleasant is not self. That which is not self is not mine, I am not in it and is not my self. This should be seen as it really is with right wisdom. When this is seen as it really is, with right wisdom, the mind looses interest and finds release without desires.
4.-7. ßMonks, feelings, perceptions, intentions, and consciousness are impermanent, those which are impermanent are unpleasant. Those which are unpleasant are not self. Those which are not self are not mine. I am not in them and they are not my self. This should be seen as it really is with right wisdom. When this is seen as it really is, with right wisdom, the mind looses interest and finds release without desires.
8. ßMonks, when the monk's mind looses interest and finds release without desires in the element of matter, in the element of feelings, in the element of perceptions, in the element of intentions and the element of consciousness, the release gets established and happiness gets established without worries. The not worried one is finally extinguished and he knows, `Birth is destroyed, the holy life is lived to the end and there is nothing more to wish.'û
21. 1. 5. 4.
(46) Aniccatà II Ý Impermanence II
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, matter is impermanent. That which is impermanent is unpleasant. That which is unpleasant is not self. That which is not self is not mine, I am not in it and is not my self. This should be seen as it really is with right wisdom. When this is seen as it really is, with right wisdom, the mind looses interest and finds release without desires.
4.-7. ßMonks, feelings, perceptions, intentions and consciousness are impermanent, those which are impermanent are unpleasant. Those which are unpleasant are not self. Those which are not self are not mine, I am not in them, they are not my self. This should be seen as it really is with right wisdom. When this is seen as it really is, with right wisdom, the mind looses interest and finds release without desires.
8. ßMonks, when the monk sees this as it really is with right wisdom, the mind does not speculate about the past. When there are no speculations of the past, he has no speculations of the future. When there are no speculations of the future, he does not hold fast, looses interest, and is released from matter, feelings, perceptions, intentions, and consciousness without desires. The release gets established and happiness gets established without worries. The not worried is finally extinguished and he knows, `Birth is destroyed, the holy life is lived to the end and there is nothing more to wish.'û
21. 1. 5. 5.
(47) Samanupassnà Ý Reflections
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, whoever recluses or brahmins reflecting the various reflections of the self, reflect on the five holding masses in one or another way.
4. ßWhat five?
ßMonks, the not learned ordinary man who has not seen noble ones, or heard their Teaching, not trained and not clever in their Teaching, has not seen Great Beings, or heard their Teaching, not trained and not clever in their Teaching, reflect `Matter from self, or a material self, or in self matter, or in matter self.' Reflect, `Feelings from self, or a feeling self, or in self feelings, or in feelings self.'
ßReflect, `Perceptions from self, or a perceiving self, or in self perceptions or in perceptions self.' Reflect, `Intentions from self, or an intending self, or in self intentions, or in intentions self.' Reflect, `Consciousness from self, or a conscious self, or in self consciousness, or in consciousness self.' Thus with this same reflection he concludes `I am'.
5. ßMonks, concluding `I be' he approaches the five mental faculties, the mental faculty, of the eye, of the ear, of the nose, of the tongue, and the mental faculty of the body.
6. ßMonks, there is the mind, ideas, and the element of knowledge. The ordinary person touched by ignorance and feeling in accordance, it occurs to him `I be', or `This is my self,' or `I will be,' or `I will not be,' or `I will be material,' or `I will be immaterial,' or `I will be perceptive,' or `I will be not perceptive,' or `I will be neither perceptive nor non-perceptive.'
7. ßMonks, he settles in those five mental faculties, as for the learned noble disciple, his ignorance faded and knowledge arisen. it does not occur to him `I be', or `This is my self,' or `I will not be,' or `I will be material,' or `I will be immaterial,' or `I will be perceptive,' or `I will be not perceptive,' or `I will be neither perceptive nor non-perceptive.'
21. 1. 5. 6.
(48) Khandà Ý The Masses
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 teach the five masses and the five holding masses. Listen and attend carefully to it.
4. ßMonks, what are the five masses?
5. ßMonks, whatever matter in the past, future, or at present, internal or external, rough or fine, un exalted or exalted, far or near, to this is called the mass of matter.
6.-7. ßMonks, whatever feelings, whatever perceptions in the past, future, or at present, internal or external, rough or fine, unexalted or exalted, far or near, to these are called the mass of feelings and the mass of perceptions.
8. ßMonks, whatever intentions in the past, future, or at present, internal or external, rough or fine, unexalted or exalted, far or near, to this is called the mass of intentions.
9. ßMonks, whatever consciousness in the past, future, or at present, internal or external, rough or fine, unexalted or exalted, far or near, to this is called the mass of consciousness.
10. ßMonks to these are called the five masses
11. ßMonks, what are the five holding masses?
12. ßMonks, whatever matter, seized with desires in the past, future, or at present, internal or external, rough or fine, unexalted or exalted, far or near, to this is called the holding mass of matter.
13.-14. ßMonks, whatever feelings, seized with desires, whatever perceptions seized with desires in the past, future, or at present, internal or external, rough or fine, unexalted or exalted, far or near, to this is called the holding mass of feelings, the holding mass of perceptions.
15. ßMonks, whatever intentions seized in the past, future, or at present, internal or external, rough or fine, unexalted or exalted, far or near, to this is called the holding mass of intentions.
16. ßMonks, whatever consciousness seized with desires in the past, future, or at present, internal or external, rough or fine, unexalted or exalted, far or near, to this is called the holding mass of consciousness.
17. ßMonks to these are called the five holding masses.û
21. 1. 5. 7.
(49) Soõo I Ý The Householder's son Soõa I
1. I heard thus. At one time the Blessed One was living in the squirrels' sanctuary in the Bamboo grove in Rajagaha.
2. Then Soõa the son of a householder approached the Blessed One, worshipped and sat on a side.
3. The Blessed One said to Soõa:
4. ßSoõa, if recluses and brahmins formed out of impermanent, unpleasant, changing matter were to reflect, `I am superior, equal, or inferior,' it is not knowing things as they really are.
5. ßIf recluses and brahmins with impermanent, unpleasant, changing feelings were to reflect `I am superior, equal, or inferior,' it is not knowing, things, as they really are.
6. If recluses and brahmins with impermanent, unpleasant, changing perceptions were to reflect `I am superior, equal, or inferior,' it is not knowing, things, as they really are.
7. ßIf recluses and brahmins with impermanent, unpleasant, changing intentions were to reflect `I am superior, equal, or inferior,' it is not knowing, things, as they really are.
8. If recluses and brahmins with impermanent, unpleasant, changing consciousness were to reflect `I am superior, equal, or inferior,' it is not knowing, things, as they really are.
9. ßSoõa, if recluses and brahmins formed out of impermanent, unpleasant, changing matter should not reflect `I am superior, equal, or inferior,' it is knowing things as they really are.
10. ßIf recluses and brahmins formed out of impermanent, unpleasant, changing feelings should not reflect `I am superior, equal, or inferior,' it is knowing, things, as they really are.
11. ßIf recluses and brahmins formed out of impermanent, unpleasant, changing perceptions should not reflect `I am superior, equal, or inferior,' it is knowing, things, as they really are.
12. ßIf recluses and brahmins formed out of impermanent, unpleasant, changing intentions should not reflect `I am superior, equal, or inferior,' it is knowing, things, as they really are.
13. ßIf recluses and brahmins formed out of impermanent, unpleasant, changing consciousness should not reflect `I am superior, equal, or inferior,' it is knowing things, as they really are.
14. ßSoõa, is matter permanent or impermanent?û
ßVenerable sir, it is impermanent.û
ßThat which is impermanent, is it unpleasant or pleasant?û
ßVenerable sir, it is unpleasant.û
ßThat which is impermanent, unpleasant, and a changing thing, is it suitable to be reflected, ``It is mine, I am there, it is my self'?'û
ßThat is not so, venerable sir.û
15. ßSoõa, are feelings permanent or impermanent?û
ßVenerable sir, they are impermanent.û
ßThose which are impermanent, are they unpleasant or pleasant?û
ßVenerable sir, they are unpleasant.û
ßThose which are impermanent, unpleasant, changing things, are they suitable to be reflected as, `They are mine, I am they, they are my self'?û
ßThat is not so, venerable sirû
16-17 Soõa, are perceptions and intentions permanent or impermanent?û
ßVenerable sir, they are impermanent.û
ßThat which are impermanent, are they unpleasant or pleasant?û
ßVenerable sir, they are unpleasant.û
ßThose which are impermanent, unpleasant and changing, are they suitable to be reflected, they are mine, I am there, they are my self?û
ßThat is not so, venerable sir.û
18. Soõa, is consciousness permanent or impermanent?û
ßVenerable sir, it is impermanent.û
ßThat which is impermanent, is it unpleasant or pleasant?û
ßVenerable sir, it is unpleasant.û
ßThat which is impermanent, unpleasant, changing, is it suitable to be reflected, `It is mine, I am there, it is my self'?û
ßThat is not so, venerable sir.û
19. ßTherefore Soõa, whatever matter in the past, future, or at present, internal or external, rough or fine, unexalted or exalted, far or near, it is not mine, I am not there, it is not my self.
20.-22. ßMonks, whatever feelings and whatever perceptions and whatever intentions in the past, future, or at present, internal or external, rough or fine, unexalted or exalted, far or near, they are not mine, I am not there, they are not my self.
23. ßMonks, whatever consciousness in the past, future, or at present, internal or external, rough or fine, unexalted or exalted, far or near, is not mine, I am not there, it is not my self.
24. ßSoõa, the learned noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns from intentions and turns from consciousness. Turning looses interest. Loosing interest is released and knowledge arises I am released. He knows, `Birth is destroyed, the holy life is lived to the end, duties are done, and there is nothing more to wish.'û
21. 1. 5. 8.
(50) Sono II Ý The Householder's son, Soõa II
1. I heard thus. At one time the Blessed One was living in the squirrels' sanctuary in the Bamboo grove in Rajagaha.
2. Then Soõa the son of a householder approached the Blessed One, worshipped and sat on a side.
3. The Blessed One said to Soõa:
4. ßSoõa, I do not reckon the recluses and brahmins as recluses and brahmins, or that they have attained recluseship or become brahmins or in this life would attain recluseship and become brahmins if they do not know matter, the arising of matter, the cessation of matter, and the method of ceasing matter; feelings, the arising of feelings, the cessation of feelings and the method of ceasing feelings; perceptions, the arising of perceptions, the cessation of perceptions, and the method of ceasing perceptions; intentions, the arising of intentions, the cessation of intentions, and the method of ceasing intentions; and consciousness, the arising of consciousness, the cessation of consciousness, and the method of ceasing consciousness.
5. ßSoõa, I reckon the recluses and brahmins as recluses and brahmins, or that they have attained recluseship or become brahmins or in this life would attain recluseship and become brahmins, if they know matter, the arising of matter, the cessation of matter it is mine, I am there, it is my self?matter, feelings, the arising of feelings, the cessation of feelings and the method of ceasing feelings, perceptions, the arising of perceptions, the cessation of perceptions and the method of ceasing perceptions, intentions, the arising of intentions, the cessation of intentions and the method of ceasing intentions and consciousness, the arising of consciousness, the cessation of consciousness and the method of ceasing consciousness.
21. 1. 5. 9.
(51) Nandikkhaya I Ý Destruction of Interest I
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, the monk constantly reflects matter as impermanent, to him it becomes right view, seeing it correctly he turns from matter. Destroying interest is destroying greed, and destroying greed is destroying interest. With the destruction of interest and greed the mind is released and well released, it is said.
4. ßMonks, the monk constantly reflects feelings as impermanent, to him it becomes right view, seeing it correctly he turns from feelings. Destroying interest is destroying greed and destroying greed is destroying interest. With the destruction of interest and greed the mind is released and well released, it is said.
5. ßMonks, the monk constantly reflects perceptions as impermanent, to him it becomes right view, seeing it correctly he turns from perceptions. Destroying interest is destroying greed and destroying greed is destroying interest. With the destruction of interest and greed the mind is released and well released, it is said.
6. ßMonks, the monk constantly reflects intentions as impermanent, to him it becomes right view, seeing it correctly he turns from intentions. Destroying interest is destroying greed and destroying greed is destroying interest. With the destruction of interest and greed the mind is released and well released, it is said.
7. ßMonks, the monk constantly reflects consciousness as impermanent, to him it becomes right view, seeing it correctly he turns from consciousness. Destroying interest is destroying greed and destroying greed is destroying interest. With the destruction of interest and greed the mind is released and well released, it is said.û
21. 1. 5. 10.
(52) Nandikkhayà II Ý Destruction of Interest 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, wisely reflect matter and the sign as impermanent as it really is. When the monk wisely reflects matter and the sign as impermanent, as it really is, he turns from matter. Destroying interest is destroying greed and destroying greed is destroying interest. With the destruction of interest and greed the mind is released and well released, it is said.
4. ßMonks, wisely reflect the feeling and the sign as impermanent as it really is. When the monk wisely reflects the feeling and the sign, as impermanent as it really is, he turns from feelings. Destroying interest is destroying greed and destroying greed is destroying interest. With the destruction of interest and greed the mind is released and well released, it is said.
5. ßMonks, wisely reflect the perception and its sign as impermanent, as it really is. When the monk wisely reflects the perception and the sign as impermanent as it really is, he turns from perceptions. Destroying interest is destroying greed and destroying greed is destroying interest. With the destruction of interest and greed the mind is released and well released, it is said.
6. ßMonks, wisely reflect the intention and the sign as impermanent, as it really is. When the monk wisely reflects the intention and the sign as impermanent, as it really is, he turns from intentions. Destroying interest is destroying greed and destroying greed is destroying interest. With the destruction of interest and greed the mind is released and well released, it is said.
7. ßMonks, wisely reflect consciousness and the sign as impermanent, as it really is. When the monk wisely reflects consciousness and the sign as impermanent, as it really is, he turns from consciousness. Destroying interest is destroying greed and destroying greed is destroying interest. With the destruction of interest and greed the mind is released and well released, it is said.û
Samyutta Nikaya
Division III Ý Khandhaka
Book 21 Ý Khandha Samyutta
Section 1 Ý The Root Fifty
Chapter 5 Ý Attadipa (Pancamo) Vagga
Namo tassa bhagavato arahato samma sambuddhassa
21. 1. 5. 1.
(43) Attadipa Ý Be a Light for Yourself
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, abide becoming a light and refuge to your self, not searching another refuge; consider the Teaching as a light, a refuge, and do not search another Teaching.
4. ßMonks, the monk who abides becoming a light and refuge to his self, not searching another refuge, considering the Teaching as his light and refuge, not searching another Teaching, should investigate wisely.
5. ßHe should investigate the root cause for the arising of grief, lament, unpleasantness, displeasure, and distress and investigate from what they proceed.
6. ßHere, monks, the not learned ordinary man who has not seen noble ones or heard their Teaching, not trained and not clever in their Teaching, has not seen Great Beings, or heard their Teaching, not trained and not clever in their Teaching, reflects, `Matter from self, or a material self, or in self matter, or in matter self.' That matter changes, and grief, lament, unpleasantness, displeasure, and distress arise to him.
7. ßHe reflects, `Feelings from self, or a feeling self, or in self feelings, or in feelings self.' His feelings change, and grief, lament, unpleasantness, displeasure, and distress arise to him.
8. ßHe reflects, `Perceptions from self, or a perceiving self, or in self perceptions, or in perceptions self. His perceptions change and grief, lament, unpleasantness, displeasure, and distress arise
9. ßHe reflects, `Intentions from self, or an intending self, or in self intentions, or in intentions self.' His intentions change and grief, lament, unpleasantness, displeasure, and distress arise.
10. ßHe reflects, `Consciousness from self, or a conscious self, or in self consciousness, or in consciousness self.' His consciousness changes, and grief, lament, unpleasantness, displeasure, and distress arise.
11. ßMonks, knowing the impermanence, change, loss of interest, and cessation of that matter, in the past and also at present as it really is, with right wisdom the grief, lament, unpleasantness, displeasure, and distress fade. He is not worried with that fading and abides pleasantly. The monk abiding pleasantly is said has become suitable by that means.
12. ßMonks, knowing the impermanence, change, loss of interest, and cessation of feelings in the past and also at present as it really is, with right wisdom, the grief, lament, unpleasantness, displeasure, and distress fade. He is not worried with that fading and abides pleasantly. The monk abiding pleasantly is said has become suitable by that means
13. ßMonks, knowing the impermanence, change, loss of interest, and cessation of perceptions in the past and also at present as it really is, with right wisdom, the grief, lament, unpleasantness, displeasure, and distress fade. He is not worried with that fading and abides pleasantly. The monk abiding pleasantly is said has become suitable by that means.
14, ßMonks, knowing the impermanence, change, loss of interest, and cessation of intentions in the past and also at present as it really is, with right wisdom, the grief, lament, unpleasantness, displeasure, and distress fade. He is not worried with that fading and abides pleasantly. The monk abiding pleasantly is said has become suitable by that means.
15. ßMonks, knowing the impermanence, change, loss of interest, and cessation of consciousness in the past and also at present as it really is, with right wisdom, the grief, lament, unpleasantness, displeasure, and distress fade. He is not worried with that fading and abides pleasantly. The monk abiding pleasantly is said has become suitable by that means.û
21. 1. 5. 2.
(44) Pañipadà Ý Method
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 teach the method for the arising of self view and the cessation of self view. Listen and attend to it carefully.
4. ßMonks, what is the method for the arising of self view?
5. ßHere, monks, the not learned ordinary man who has not seen noble ones, or heard their Teaching, not trained and not clever in their Teaching, has not seen Great Beings, or heard their Teaching, not trained and not clever in their Teaching, reflects, `Matter from self, or a material self, or in self matter, or in matter self.'
6. ßHe reflects, `Feelings from self, or a feeling self, or in self feelings, or in feelings self.'
7. ßHe reflects, `Perceptions from self, or a perceiving self, or in self perceptions or in perceptions self.'
8. ßHe reflects, `Intentions from self, or an intending self, or in self intentions, or in intentions self.'
9. ßHe reflects, `Consciousness from self, or a conscious self, or in self consciousness, or in consciousness self.'
10. ßMonks, this is the method for the arising of self view. Monks, it is the method for reflecting unpleasantness.''
11. ßMonks, what is the method for the cessation of self view?
12. ßHere, monks, the learned noble disciple who has seen noble ones, heard their Teaching, trained and clever in their Teaching, has seen Great Beings, heard their Teaching, trained and clever in their Teaching, does not see matter from self, or a material self, or in self matter, or in matter self.
13. ßHe does not reflect, `Feelings from self, or a feeling self, or in self feelings, or in feelings self.'
14. ßHe does not reflect, `Perceptions from self, or a perceiving self, or in self perceptions or in perceptions self.'
15. ßHe does not reflect, `Intentions from self, or an intending self, or in self intentions, or in intentions self.'
16. ßHe does not reflect, `Consciousness from self, or a conscious self, or in self consciousness, or in consciousness self.'
17. ßMonks, to this is said the method of the cessation of self view. Monks, it is the method of reflecting the cessation of unpleasantness.û
21. 1. 5. 3.
(45) Aniccatà I Ý Impermanence 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. That which is unpleasant is not self. That which is not self is not mine, I am not in it and is not my self. This should be seen as it really is with right wisdom. When this is seen as it really is, with right wisdom, the mind looses interest and finds release without desires.
4.-7. ßMonks, feelings, perceptions, intentions, and consciousness are impermanent, those which are impermanent are unpleasant. Those which are unpleasant are not self. Those which are not self are not mine. I am not in them and they are not my self. This should be seen as it really is with right wisdom. When this is seen as it really is, with right wisdom, the mind looses interest and finds release without desires.
8. ßMonks, when the monk's mind looses interest and finds release without desires in the element of matter, in the element of feelings, in the element of perceptions, in the element of intentions and the element of consciousness, the release gets established and happiness gets established without worries. The not worried one is finally extinguished and he knows, `Birth is destroyed, the holy life is lived to the end and there is nothing more to wish.'û
21. 1. 5. 4.
(46) Aniccatà II Ý Impermanence II
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, matter is impermanent. That which is impermanent is unpleasant. That which is unpleasant is not self. That which is not self is not mine, I am not in it and is not my self. This should be seen as it really is with right wisdom. When this is seen as it really is, with right wisdom, the mind looses interest and finds release without desires.
4.-7. ßMonks, feelings, perceptions, intentions and consciousness are impermanent, those which are impermanent are unpleasant. Those which are unpleasant are not self. Those which are not self are not mine, I am not in them, they are not my self. This should be seen as it really is with right wisdom. When this is seen as it really is, with right wisdom, the mind looses interest and finds release without desires.
8. ßMonks, when the monk sees this as it really is with right wisdom, the mind does not speculate about the past. When there are no speculations of the past, he has no speculations of the future. When there are no speculations of the future, he does not hold fast, looses interest, and is released from matter, feelings, perceptions, intentions, and consciousness without desires. The release gets established and happiness gets established without worries. The not worried is finally extinguished and he knows, `Birth is destroyed, the holy life is lived to the end and there is nothing more to wish.'û
21. 1. 5. 5.
(47) Samanupassnà Ý Reflections
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, whoever recluses or brahmins reflecting the various reflections of the self, reflect on the five holding masses in one or another way.
4. ßWhat five?
ßMonks, the not learned ordinary man who has not seen noble ones, or heard their Teaching, not trained and not clever in their Teaching, has not seen Great Beings, or heard their Teaching, not trained and not clever in their Teaching, reflect `Matter from self, or a material self, or in self matter, or in matter self.' Reflect, `Feelings from self, or a feeling self, or in self feelings, or in feelings self.'
ßReflect, `Perceptions from self, or a perceiving self, or in self perceptions or in perceptions self.' Reflect, `Intentions from self, or an intending self, or in self intentions, or in intentions self.' Reflect, `Consciousness from self, or a conscious self, or in self consciousness, or in consciousness self.' Thus with this same reflection he concludes `I am'.
5. ßMonks, concluding `I be' he approaches the five mental faculties, the mental faculty, of the eye, of the ear, of the nose, of the tongue, and the mental faculty of the body.
6. ßMonks, there is the mind, ideas, and the element of knowledge. The ordinary person touched by ignorance and feeling in accordance, it occurs to him `I be', or `This is my self,' or `I will be,' or `I will not be,' or `I will be material,' or `I will be immaterial,' or `I will be perceptive,' or `I will be not perceptive,' or `I will be neither perceptive nor non-perceptive.'
7. ßMonks, he settles in those five mental faculties, as for the learned noble disciple, his ignorance faded and knowledge arisen. it does not occur to him `I be', or `This is my self,' or `I will not be,' or `I will be material,' or `I will be immaterial,' or `I will be perceptive,' or `I will be not perceptive,' or `I will be neither perceptive nor non-perceptive.'
21. 1. 5. 6.
(48) Khandà Ý The Masses
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 teach the five masses and the five holding masses. Listen and attend carefully to it.
4. ßMonks, what are the five masses?
5. ßMonks, whatever matter in the past, future, or at present, internal or external, rough or fine, un exalted or exalted, far or near, to this is called the mass of matter.
6.-7. ßMonks, whatever feelings, whatever perceptions in the past, future, or at present, internal or external, rough or fine, unexalted or exalted, far or near, to these are called the mass of feelings and the mass of perceptions.
8. ßMonks, whatever intentions in the past, future, or at present, internal or external, rough or fine, unexalted or exalted, far or near, to this is called the mass of intentions.
9. ßMonks, whatever consciousness in the past, future, or at present, internal or external, rough or fine, unexalted or exalted, far or near, to this is called the mass of consciousness.
10. ßMonks to these are called the five masses
11. ßMonks, what are the five holding masses?
12. ßMonks, whatever matter, seized with desires in the past, future, or at present, internal or external, rough or fine, unexalted or exalted, far or near, to this is called the holding mass of matter.
13.-14. ßMonks, whatever feelings, seized with desires, whatever perceptions seized with desires in the past, future, or at present, internal or external, rough or fine, unexalted or exalted, far or near, to this is called the holding mass of feelings, the holding mass of perceptions.
15. ßMonks, whatever intentions seized in the past, future, or at present, internal or external, rough or fine, unexalted or exalted, far or near, to this is called the holding mass of intentions.
16. ßMonks, whatever consciousness seized with desires in the past, future, or at present, internal or external, rough or fine, unexalted or exalted, far or near, to this is called the holding mass of consciousness.
17. ßMonks to these are called the five holding masses.û
21. 1. 5. 7.
(49) Soõo I Ý The Householder's son Soõa I
1. I heard thus. At one time the Blessed One was living in the squirrels' sanctuary in the Bamboo grove in Rajagaha.
2. Then Soõa the son of a householder approached the Blessed One, worshipped and sat on a side.
3. The Blessed One said to Soõa:
4. ßSoõa, if recluses and brahmins formed out of impermanent, unpleasant, changing matter were to reflect, `I am superior, equal, or inferior,' it is not knowing things as they really are.
5. ßIf recluses and brahmins with impermanent, unpleasant, changing feelings were to reflect `I am superior, equal, or inferior,' it is not knowing, things, as they really are.
6. If recluses and brahmins with impermanent, unpleasant, changing perceptions were to reflect `I am superior, equal, or inferior,' it is not knowing, things, as they really are.
7. ßIf recluses and brahmins with impermanent, unpleasant, changing intentions were to reflect `I am superior, equal, or inferior,' it is not knowing, things, as they really are.
8. If recluses and brahmins with impermanent, unpleasant, changing consciousness were to reflect `I am superior, equal, or inferior,' it is not knowing, things, as they really are.
9. ßSoõa, if recluses and brahmins formed out of impermanent, unpleasant, changing matter should not reflect `I am superior, equal, or inferior,' it is knowing things as they really are.
10. ßIf recluses and brahmins formed out of impermanent, unpleasant, changing feelings should not reflect `I am superior, equal, or inferior,' it is knowing, things, as they really are.
11. ßIf recluses and brahmins formed out of impermanent, unpleasant, changing perceptions should not reflect `I am superior, equal, or inferior,' it is knowing, things, as they really are.
12. ßIf recluses and brahmins formed out of impermanent, unpleasant, changing intentions should not reflect `I am superior, equal, or inferior,' it is knowing, things, as they really are.
13. ßIf recluses and brahmins formed out of impermanent, unpleasant, changing consciousness should not reflect `I am superior, equal, or inferior,' it is knowing things, as they really are.
14. ßSoõa, is matter permanent or impermanent?û
ßVenerable sir, it is impermanent.û
ßThat which is impermanent, is it unpleasant or pleasant?û
ßVenerable sir, it is unpleasant.û
ßThat which is impermanent, unpleasant, and a changing thing, is it suitable to be reflected, ``It is mine, I am there, it is my self'?'û
ßThat is not so, venerable sir.û
15. ßSoõa, are feelings permanent or impermanent?û
ßVenerable sir, they are impermanent.û
ßThose which are impermanent, are they unpleasant or pleasant?û
ßVenerable sir, they are unpleasant.û
ßThose which are impermanent, unpleasant, changing things, are they suitable to be reflected as, `They are mine, I am they, they are my self'?û
ßThat is not so, venerable sirû
16-17 Soõa, are perceptions and intentions permanent or impermanent?û
ßVenerable sir, they are impermanent.û
ßThat which are impermanent, are they unpleasant or pleasant?û
ßVenerable sir, they are unpleasant.û
ßThose which are impermanent, unpleasant and changing, are they suitable to be reflected, they are mine, I am there, they are my self?û
ßThat is not so, venerable sir.û
18. Soõa, is consciousness permanent or impermanent?û
ßVenerable sir, it is impermanent.û
ßThat which is impermanent, is it unpleasant or pleasant?û
ßVenerable sir, it is unpleasant.û
ßThat which is impermanent, unpleasant, changing, is it suitable to be reflected, `It is mine, I am there, it is my self'?û
ßThat is not so, venerable sir.û
19. ßTherefore Soõa, whatever matter in the past, future, or at present, internal or external, rough or fine, unexalted or exalted, far or near, it is not mine, I am not there, it is not my self.
20.-22. ßMonks, whatever feelings and whatever perceptions and whatever intentions in the past, future, or at present, internal or external, rough or fine, unexalted or exalted, far or near, they are not mine, I am not there, they are not my self.
23. ßMonks, whatever consciousness in the past, future, or at present, internal or external, rough or fine, unexalted or exalted, far or near, is not mine, I am not there, it is not my self.
24. ßSoõa, the learned noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns from intentions and turns from consciousness. Turning looses interest. Loosing interest is released and knowledge arises I am released. He knows, `Birth is destroyed, the holy life is lived to the end, duties are done, and there is nothing more to wish.'û
21. 1. 5. 8.
(50) Sono II Ý The Householder's son, Soõa II
1. I heard thus. At one time the Blessed One was living in the squirrels' sanctuary in the Bamboo grove in Rajagaha.
2. Then Soõa the son of a householder approached the Blessed One, worshipped and sat on a side.
3. The Blessed One said to Soõa:
4. ßSoõa, I do not reckon the recluses and brahmins as recluses and brahmins, or that they have attained recluseship or become brahmins or in this life would attain recluseship and become brahmins if they do not know matter, the arising of matter, the cessation of matter, and the method of ceasing matter; feelings, the arising of feelings, the cessation of feelings and the method of ceasing feelings; perceptions, the arising of perceptions, the cessation of perceptions, and the method of ceasing perceptions; intentions, the arising of intentions, the cessation of intentions, and the method of ceasing intentions; and consciousness, the arising of consciousness, the cessation of consciousness, and the method of ceasing consciousness.
5. ßSoõa, I reckon the recluses and brahmins as recluses and brahmins, or that they have attained recluseship or become brahmins or in this life would attain recluseship and become brahmins, if they know matter, the arising of matter, the cessation of matter it is mine, I am there, it is my self?matter, feelings, the arising of feelings, the cessation of feelings and the method of ceasing feelings, perceptions, the arising of perceptions, the cessation of perceptions and the method of ceasing perceptions, intentions, the arising of intentions, the cessation of intentions and the method of ceasing intentions and consciousness, the arising of consciousness, the cessation of consciousness and the method of ceasing consciousness.
21. 1. 5. 9.
(51) Nandikkhaya I Ý Destruction of Interest I
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, the monk constantly reflects matter as impermanent, to him it becomes right view, seeing it correctly he turns from matter. Destroying interest is destroying greed, and destroying greed is destroying interest. With the destruction of interest and greed the mind is released and well released, it is said.
4. ßMonks, the monk constantly reflects feelings as impermanent, to him it becomes right view, seeing it correctly he turns from feelings. Destroying interest is destroying greed and destroying greed is destroying interest. With the destruction of interest and greed the mind is released and well released, it is said.
5. ßMonks, the monk constantly reflects perceptions as impermanent, to him it becomes right view, seeing it correctly he turns from perceptions. Destroying interest is destroying greed and destroying greed is destroying interest. With the destruction of interest and greed the mind is released and well released, it is said.
6. ßMonks, the monk constantly reflects intentions as impermanent, to him it becomes right view, seeing it correctly he turns from intentions. Destroying interest is destroying greed and destroying greed is destroying interest. With the destruction of interest and greed the mind is released and well released, it is said.
7. ßMonks, the monk constantly reflects consciousness as impermanent, to him it becomes right view, seeing it correctly he turns from consciousness. Destroying interest is destroying greed and destroying greed is destroying interest. With the destruction of interest and greed the mind is released and well released, it is said.û
21. 1. 5. 10.
(52) Nandikkhayà II Ý Destruction of Interest 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, wisely reflect matter and the sign as impermanent as it really is. When the monk wisely reflects matter and the sign as impermanent, as it really is, he turns from matter. Destroying interest is destroying greed and destroying greed is destroying interest. With the destruction of interest and greed the mind is released and well released, it is said.
4. ßMonks, wisely reflect the feeling and the sign as impermanent as it really is. When the monk wisely reflects the feeling and the sign, as impermanent as it really is, he turns from feelings. Destroying interest is destroying greed and destroying greed is destroying interest. With the destruction of interest and greed the mind is released and well released, it is said.
5. ßMonks, wisely reflect the perception and its sign as impermanent, as it really is. When the monk wisely reflects the perception and the sign as impermanent as it really is, he turns from perceptions. Destroying interest is destroying greed and destroying greed is destroying interest. With the destruction of interest and greed the mind is released and well released, it is said.
6. ßMonks, wisely reflect the intention and the sign as impermanent, as it really is. When the monk wisely reflects the intention and the sign as impermanent, as it really is, he turns from intentions. Destroying interest is destroying greed and destroying greed is destroying interest. With the destruction of interest and greed the mind is released and well released, it is said.
7. ßMonks, wisely reflect consciousness and the sign as impermanent, as it really is. When the monk wisely reflects consciousness and the sign as impermanent, as it really is, he turns from consciousness. Destroying interest is destroying greed and destroying greed is destroying interest. With the destruction of interest and greed the mind is released and well released, it is said.û
Samyutta Nikaya - Khandha Samyutta - Natumhaka Vagga
Sutta Pitaka
Samyutta Nikaya
Division III Ý Khandhaka
Book 21 Ý Khandha Samyutta
Section 1 Ý The Root Fifty
Chapter 4 Ý Natumhaka (Catuttho) Vagga
Namo tassa bhagavato arahato samma sambuddhassa
21. 1. 4. 1.
(33) Natumhaka I Ý Not Yours I
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, give up that which is not yours, that giving up will be for your happiness and pleasantness.
4. ßMonks, what is not yours?
5. ßMonks, matter is not yours, give it up, it will be for your happiness and pleasantness.
6. ßMonks, feelings are not yours, give them up, it will be for your happiness and pleasantness.
7. ßMonks, perceptions are not yours, give them up, it will be for your happiness and pleasantness.
8. ßMonks, intentions are not yours, give them up, it will be for your happiness and pleasantness.
9. ßMonks, consciousness is not yours, give it up, it will be for your happiness and pleasantness.
10. ßMonks, if people were to carry away, burn or do what they liked to the grass, sticks, leaves, and branches in this Jeta's grove, would it occur to you people are carrying us away, burning us or doing what they liked to us?û
ßVenerable sir, it would not occur to us thus.û
ßWhat is the reason?û
ßVenerable sir, they are not our selves or our belongings.û
11. ßMonks, in the same manner, matter is not yours; give it up, it will be for your happiness and pleasantness. Feelings are not yours, give them up, it will be for your happiness and pleasantness. Perceptions are not yours, give them up, it will be for your happiness and pleasantness. Intentions are not yours, give them up, it will be for your happiness and pleasantness. And consciousness is not yours give it up, it will be for your happiness and pleasantness.
21. 1. 4. 2.
(34) Natumhàka II Ý Not Yours 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, give up that which is not yours, that giving up will be for your happiness and pleasantness.
4. ßMonks, what is not yours?
5. ßMonks, matter is not yours, give it up, it will be for your happiness and pleasantness.
6. ßMonks, feelings are not yours, give them up, it will be for your happiness and pleasantness.
7. ßMonks, perceptions are not yours, give them up, it will be for your happiness and pleasantness.
8. ßMonks, intentions are not yours, give them up, it will be for your happiness and pleasantness.
9. ßMonks, consciousness is not yours, give it up, it will be for your happiness and pleasantness.
10. ßMonks, give up that which is not yours, it will be for your happiness and pleasantness.
21. 1. 4. 3.
(35) Bhikkhu I Ý A Monk 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.
I
2. Then a certain monk approached the Blessed One worshipped, sat on a side and said to the Blessed One:
3. ßVenerable sir, it is good, if the Blessed One would teach me in short, so that I hearing it from the Blessed One would withdraw and live diligently to dispel.û
4. ßMonk, with whatever the mind is persistently filled, becomes words, when the mind is not persistently filled, there are no words.û
ßBlessed One, I know it. Well Gone One, I know it.û
5. ßMonk, how do you understand the detailed explanation of my short exposition?û
6. ßVenerable sir, matter [1] that fills the mind persistently, becomes words. Feelings that fill the mind persistently become words. Perceptions that fill the mind persistently become words. Intentions that fill the mind persistently become words; and consciousness that fills the mind persistently becomes words.
7. ßVenerable sir, if matter does not fill the mind persistently, words do not ensue. If feelings do not fill the mind persistently, words do not ensue. If perceptions do not fill the mind persistently, words do not ensue. If intentions do not fill the mind persistently words do not ensue, and if consciousness does not fill the mind persistently words do not ensue. I understand the detailed explanation of the short exposition of the Blessed One in this manner.û
8. ßExcellent! Monk, you understand the detailed explanation of my short exposition. Monk, matter that fills the mind persistently becomes words. Feelings that fill the mind persistently become words. Perceptions that fill the mind persistently become words. Intentions that fill the mind persistently become words and consciousness that fills the mind persistently becomes words.
ßMonk, matter that does not fill the mind persistently does not become words. Feelings that do not fill the mind persistently do not become words. Perceptions that do not fill the mind persistently do not become words. Intentions that do not fill the mind persistently do not become words and consciousness that does not fill the mind persistently does not become words. You should know the detailed explanation of my short exposition in this manner.û
9. That monk delighted and agreed with the words of the Blessed One, worshipped and circumambulated the Blessed One and went away.
II
10. That monk secluded and withdrawing from the crowd and living diligently to dispel before long, for whatever reason sons of clansmen rightfully leave the household that noble end of the holy life he here and now realized and abode. He knew, ßBirth is destroyed; the holy life is lived to the end. I have done my duty and have nothing more to wish.û
11. That monk became a worthy one.
21. 1. 4. 4.
(36) Bhikkhu II Ý Monk II
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Savati.
2. Then a certain monk approached the Blessed One worshipped, sat on a side and said to the Blessed One:
3. ßVenerable sir, it is good, if the Blessed One would teach me in short, so that I hearing it from the Blessed One would withdraw and live diligently to dispel.û
4. ßMonk, someone measures and talks of something with which his mind is persistently filled with.û
ßBlessed One, I know it. Well Gone One, I know it.û
5. ßMonk, how do you understand the detailed explanation of my short exposition?û
6. ßVenerable sir, matter that persistently fills the mind gets measured and becomes words. Feelings that persistently fill the mind get measured and become words. Perceptions that persistently fill the mind get measured and become words. Intentions that persistently fill the mind get measured and become words, and consciousness that persistently fills the mind gets measured and becomes words.
7. ßVenerable sir, if matter does not fill the mind persistently nothing is measured and said. If feelings do not fill the mind persistently nothing is measured and said. If perceptions do not fill the mind persistently nothing is measured and said. If. intentions do not fill the mind persistently nothing is measured and said. If consciousness does not fill the mind persistently nothing is measured and said. I understand the detailed explanation of the short exposition of the Blessed One in this manner.û
8. ßExcellent! Monk, you understand the detailed explanation of my short exposition. Monk, matter that persistently fills the mind gets measured and becomes words. Feelings that persistently fill the mind get measured and become words. Perceptions that persistently fill the mind get measured and become words. Intentions that persistently fill the mind get measured and become words, and consciousness that persistently fills the mind gets measured and becomes words.
ßMonk, when matter does not trickle there is no measuring and nothing is said. When feelings do not trickle there is no measuring and nothing is said. When perceptions do not trickle there is no measuring and nothing is said. When intentions do not trickle there is no measuring and nothing is said. When consciousness does not trickle there is no measuring and nothing is said. You should know the detailed explanation of my short exposition in this manner.û
9. That monk delighted and agreed with the words of the Blessed One, worshipped and circumambulated the Blessed One and went away.
10. That monk secluded and withdrawing from the crowd and living diligently to dispel before long, for whatever reason sons of clansmen rightfully leave the household that noble end of the holy life he here and now realized and abode. He knew, ßMy birth is destroyed, the holy life is lived to the end. I have done my duty and have nothing more to wish.û
11. That monk became a worthy one.
21. 1. 4. 5.
(37) ânanda I Ý ânanda 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. Then venerable ânanda approached the Blessed One worshipped and sat on a side.
3. The Blessed One said to venerable ânanda: ßânanda, if you are asked, `Friend ânanda, of what things is the arising, fading, establishment, and the change evident?' How would you explain this?û
4. ßVenerable sir, if I am asked, `Friend ânanda, of what things is the arising, fading, establishment, and change evident? I would explain it thus:
5. `Friend, the arising, fading, establishment, and change of matter is evident. The arising, fading, establishment, and change of feelings are evident. The arising, fading, establishment, and the change of perceptions are evident. The arising, fading, establishment, and change of intentions are evident. And the arising, fading, establishment, and change of consciousness is evident.'û
6. ßExcellent, ânanda! The arising, fading, establishment, and change of matter is evident. The arising, fading, establishment, and change of feelings are evident. The arising, fading, establishment, and change of perceptions are evident. The arising, fading, establishment, and change of intentions are evident. And the arising, fading, establishment, and change of consciousness is evident. ânanda, if asked thus, explain it thus.û
21. 1. 4. 6.
(38) ânanda II Ý ânanda 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. Then venerable ânanda approached the Blessed One worshipped and sat on a side.
3. The Blessed One said to venerable ânanda: ßânanda, if you are asked, `Friend ânanda, the arising, fading, establishment, and change of what things was there evidence, will there be evidence, and is there evidence at present?'û
4. ßVenerable sir, if I am asked `Friend ânanda, the arising, fading, establishment, and change of what things was there evidence, will there be evidence, and is there evidence at present?' I will explain it thus:
5. ß`Friend, there was evidence of the arising, fading, establishment, and change of matter, of feelings, of perceptions, of intentions, and of consciousness that have changed and ceased in the past.
ß`Friend, of these things the arising, fading, establishment, and change was evident.
6. ß`Friend, there will be evidence of the arising, fading, establishment, and change of unborn matter, feelings, perceptions, intentions, and consciousness that will change and cease in the future.
ß`Friend, of these things the arising, fading, establishment, and change will be evident.
7. ß`Friend, there is evidence of the arising, fading, establishment, and change of matter, of feelings, of perceptions, of intentions, and of consciousness that is born change and cease in the present.
ß`Friend, of these things the arising, fading, establishment, and change is evident.' Venerable sir, when asked thus, I will explain thus.û
8. ßExcellent, ânanda! If asked `Friend ânanda, the arising, fading, establishment, and change of what things was there evidence, will there be evidence, and is there evidence at present?' you will explain it thus: `Friend, there was evidence of the arising, fading, establishment, and change of matter, of feelings, of perceptions, of intentions, and of consciousness that have changed and ceased in the past.
ß`Friend, of these things the arising, fading, establishment, and change was evident.
9. ß`Friend, there will be evidence of the arising, fading, establishment, and change of unborn matter, feelings, perceptions, intentions, and consciousness that will change and cease in the future.
ß`Friend, of these things the arising, fading, establishment, and change will be evident.
10. ß`Friend, there is evidence of the arising, fading, establishment, and change of matter, of feelings, of perceptions, of intentions, and of consciousness that is born change and cease in the present.
ß`Friend, of these things the arising, fading, establishment, and change is evident.'
11. ßânanda, when asked thus explain it in this manner.û
21. 1. 4. 7.
(39) Anudhamma I Ý Living According to the Teaching 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, to the monk practicing giving up according to the Teaching it becomes the logical consequence that he abides mostly turning from matter, feelings, perceptions, intentions and consciousness.
4. ßFor most of the time he turns from matter, turns from feelings, turns from perceptions, turns from intentions and turns from consciousness.
5. ßHe abides accurately knowing, matter, feelings, perceptions, intentions and consciousness. Knowing he is released from matter, feelings, perceptions, intentions, consciousness, birth, decay, death, grief, lament, unpleasantness, displeasure and distress. I say he is released from unpleasantness.û
21. 1. 4. 8.
(40) Anudhamma I Ý Living According to the Teaching 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, to the monk reflecting impermanence it becomes the logical conclusion that he abides mostly, turning from matter, feelings, perceptions, intentions and consciousness.
4. ßFor most of the time he turns from matter, turns from feelings, turns away perceptions, turns from intentions and turns from consciousness.
5. ßHe abides accurately knowing, matter, feelings, perceptions, intentions and consciousness. Knowing he is released from matter, feelings, perceptions, intentions, consciousness, birth, decay, death, grief, lament, unpleasantness, displeasure and distress. I say he is released from unpleasantness.
21. 1. 4. 9.
(41) Anudhamma III Ý Living According to the Teaching 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, to the monk reflecting unpleasantness it becomes the logical conclusion that he abides mostly seeing unpleasantness in matter, feelings, perceptions, intentions and consciousness.
4. ßFor most of the time he reflects unpleasantness in matter, feelings, perceptions, intentions and consciousness.
5. ßHe abides accurately knowing, matter, feelings, perceptions, intentions and consciousness. Knowing he is released from matter, feelings, perceptions, intentions, consciousness, birth, decay, death, grief, lament, unpleasantness, displeasure and distress. I say he is released from unpleasantness.û
21. 1. 4. 10.
(42) Anudhamma IV Ý Living in accordance with the Teaching IV
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, to the monk practicing the perception lack of self it becomes the logical conclusion that he abides mostly seeing lack of self in matter, feelings, perceptions, intentions and consciousness.
4. ßFor most of the time he reflects, lack of self in matter, in feelings, in perceptions, in intentions and in consciousness.
5. ßHe abides accurately knowing, matter, feelings, perceptions, intentions and consciousness. Knowing he is released from matter, feelings, perceptions, intentions, consciousness, birth, decay, death, grief, lament, unpleasantness, displeasure and distress. I say he is released from unpleasantness.
----------------------
Note
1. Matter: (råpaü) Here, matter is the data that matters at the six doors of mental contact. Such as through seeing, hearing, smelling, tasting, touch and by mental means with data consolidated from the other five.
Samyutta Nikaya
Division III Ý Khandhaka
Book 21 Ý Khandha Samyutta
Section 1 Ý The Root Fifty
Chapter 4 Ý Natumhaka (Catuttho) Vagga
Namo tassa bhagavato arahato samma sambuddhassa
21. 1. 4. 1.
(33) Natumhaka I Ý Not Yours I
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, give up that which is not yours, that giving up will be for your happiness and pleasantness.
4. ßMonks, what is not yours?
5. ßMonks, matter is not yours, give it up, it will be for your happiness and pleasantness.
6. ßMonks, feelings are not yours, give them up, it will be for your happiness and pleasantness.
7. ßMonks, perceptions are not yours, give them up, it will be for your happiness and pleasantness.
8. ßMonks, intentions are not yours, give them up, it will be for your happiness and pleasantness.
9. ßMonks, consciousness is not yours, give it up, it will be for your happiness and pleasantness.
10. ßMonks, if people were to carry away, burn or do what they liked to the grass, sticks, leaves, and branches in this Jeta's grove, would it occur to you people are carrying us away, burning us or doing what they liked to us?û
ßVenerable sir, it would not occur to us thus.û
ßWhat is the reason?û
ßVenerable sir, they are not our selves or our belongings.û
11. ßMonks, in the same manner, matter is not yours; give it up, it will be for your happiness and pleasantness. Feelings are not yours, give them up, it will be for your happiness and pleasantness. Perceptions are not yours, give them up, it will be for your happiness and pleasantness. Intentions are not yours, give them up, it will be for your happiness and pleasantness. And consciousness is not yours give it up, it will be for your happiness and pleasantness.
21. 1. 4. 2.
(34) Natumhàka II Ý Not Yours 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, give up that which is not yours, that giving up will be for your happiness and pleasantness.
4. ßMonks, what is not yours?
5. ßMonks, matter is not yours, give it up, it will be for your happiness and pleasantness.
6. ßMonks, feelings are not yours, give them up, it will be for your happiness and pleasantness.
7. ßMonks, perceptions are not yours, give them up, it will be for your happiness and pleasantness.
8. ßMonks, intentions are not yours, give them up, it will be for your happiness and pleasantness.
9. ßMonks, consciousness is not yours, give it up, it will be for your happiness and pleasantness.
10. ßMonks, give up that which is not yours, it will be for your happiness and pleasantness.
21. 1. 4. 3.
(35) Bhikkhu I Ý A Monk 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.
I
2. Then a certain monk approached the Blessed One worshipped, sat on a side and said to the Blessed One:
3. ßVenerable sir, it is good, if the Blessed One would teach me in short, so that I hearing it from the Blessed One would withdraw and live diligently to dispel.û
4. ßMonk, with whatever the mind is persistently filled, becomes words, when the mind is not persistently filled, there are no words.û
ßBlessed One, I know it. Well Gone One, I know it.û
5. ßMonk, how do you understand the detailed explanation of my short exposition?û
6. ßVenerable sir, matter [1] that fills the mind persistently, becomes words. Feelings that fill the mind persistently become words. Perceptions that fill the mind persistently become words. Intentions that fill the mind persistently become words; and consciousness that fills the mind persistently becomes words.
7. ßVenerable sir, if matter does not fill the mind persistently, words do not ensue. If feelings do not fill the mind persistently, words do not ensue. If perceptions do not fill the mind persistently, words do not ensue. If intentions do not fill the mind persistently words do not ensue, and if consciousness does not fill the mind persistently words do not ensue. I understand the detailed explanation of the short exposition of the Blessed One in this manner.û
8. ßExcellent! Monk, you understand the detailed explanation of my short exposition. Monk, matter that fills the mind persistently becomes words. Feelings that fill the mind persistently become words. Perceptions that fill the mind persistently become words. Intentions that fill the mind persistently become words and consciousness that fills the mind persistently becomes words.
ßMonk, matter that does not fill the mind persistently does not become words. Feelings that do not fill the mind persistently do not become words. Perceptions that do not fill the mind persistently do not become words. Intentions that do not fill the mind persistently do not become words and consciousness that does not fill the mind persistently does not become words. You should know the detailed explanation of my short exposition in this manner.û
9. That monk delighted and agreed with the words of the Blessed One, worshipped and circumambulated the Blessed One and went away.
II
10. That monk secluded and withdrawing from the crowd and living diligently to dispel before long, for whatever reason sons of clansmen rightfully leave the household that noble end of the holy life he here and now realized and abode. He knew, ßBirth is destroyed; the holy life is lived to the end. I have done my duty and have nothing more to wish.û
11. That monk became a worthy one.
21. 1. 4. 4.
(36) Bhikkhu II Ý Monk II
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Savati.
2. Then a certain monk approached the Blessed One worshipped, sat on a side and said to the Blessed One:
3. ßVenerable sir, it is good, if the Blessed One would teach me in short, so that I hearing it from the Blessed One would withdraw and live diligently to dispel.û
4. ßMonk, someone measures and talks of something with which his mind is persistently filled with.û
ßBlessed One, I know it. Well Gone One, I know it.û
5. ßMonk, how do you understand the detailed explanation of my short exposition?û
6. ßVenerable sir, matter that persistently fills the mind gets measured and becomes words. Feelings that persistently fill the mind get measured and become words. Perceptions that persistently fill the mind get measured and become words. Intentions that persistently fill the mind get measured and become words, and consciousness that persistently fills the mind gets measured and becomes words.
7. ßVenerable sir, if matter does not fill the mind persistently nothing is measured and said. If feelings do not fill the mind persistently nothing is measured and said. If perceptions do not fill the mind persistently nothing is measured and said. If. intentions do not fill the mind persistently nothing is measured and said. If consciousness does not fill the mind persistently nothing is measured and said. I understand the detailed explanation of the short exposition of the Blessed One in this manner.û
8. ßExcellent! Monk, you understand the detailed explanation of my short exposition. Monk, matter that persistently fills the mind gets measured and becomes words. Feelings that persistently fill the mind get measured and become words. Perceptions that persistently fill the mind get measured and become words. Intentions that persistently fill the mind get measured and become words, and consciousness that persistently fills the mind gets measured and becomes words.
ßMonk, when matter does not trickle there is no measuring and nothing is said. When feelings do not trickle there is no measuring and nothing is said. When perceptions do not trickle there is no measuring and nothing is said. When intentions do not trickle there is no measuring and nothing is said. When consciousness does not trickle there is no measuring and nothing is said. You should know the detailed explanation of my short exposition in this manner.û
9. That monk delighted and agreed with the words of the Blessed One, worshipped and circumambulated the Blessed One and went away.
10. That monk secluded and withdrawing from the crowd and living diligently to dispel before long, for whatever reason sons of clansmen rightfully leave the household that noble end of the holy life he here and now realized and abode. He knew, ßMy birth is destroyed, the holy life is lived to the end. I have done my duty and have nothing more to wish.û
11. That monk became a worthy one.
21. 1. 4. 5.
(37) ânanda I Ý ânanda 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. Then venerable ânanda approached the Blessed One worshipped and sat on a side.
3. The Blessed One said to venerable ânanda: ßânanda, if you are asked, `Friend ânanda, of what things is the arising, fading, establishment, and the change evident?' How would you explain this?û
4. ßVenerable sir, if I am asked, `Friend ânanda, of what things is the arising, fading, establishment, and change evident? I would explain it thus:
5. `Friend, the arising, fading, establishment, and change of matter is evident. The arising, fading, establishment, and change of feelings are evident. The arising, fading, establishment, and the change of perceptions are evident. The arising, fading, establishment, and change of intentions are evident. And the arising, fading, establishment, and change of consciousness is evident.'û
6. ßExcellent, ânanda! The arising, fading, establishment, and change of matter is evident. The arising, fading, establishment, and change of feelings are evident. The arising, fading, establishment, and change of perceptions are evident. The arising, fading, establishment, and change of intentions are evident. And the arising, fading, establishment, and change of consciousness is evident. ânanda, if asked thus, explain it thus.û
21. 1. 4. 6.
(38) ânanda II Ý ânanda 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. Then venerable ânanda approached the Blessed One worshipped and sat on a side.
3. The Blessed One said to venerable ânanda: ßânanda, if you are asked, `Friend ânanda, the arising, fading, establishment, and change of what things was there evidence, will there be evidence, and is there evidence at present?'û
4. ßVenerable sir, if I am asked `Friend ânanda, the arising, fading, establishment, and change of what things was there evidence, will there be evidence, and is there evidence at present?' I will explain it thus:
5. ß`Friend, there was evidence of the arising, fading, establishment, and change of matter, of feelings, of perceptions, of intentions, and of consciousness that have changed and ceased in the past.
ß`Friend, of these things the arising, fading, establishment, and change was evident.
6. ß`Friend, there will be evidence of the arising, fading, establishment, and change of unborn matter, feelings, perceptions, intentions, and consciousness that will change and cease in the future.
ß`Friend, of these things the arising, fading, establishment, and change will be evident.
7. ß`Friend, there is evidence of the arising, fading, establishment, and change of matter, of feelings, of perceptions, of intentions, and of consciousness that is born change and cease in the present.
ß`Friend, of these things the arising, fading, establishment, and change is evident.' Venerable sir, when asked thus, I will explain thus.û
8. ßExcellent, ânanda! If asked `Friend ânanda, the arising, fading, establishment, and change of what things was there evidence, will there be evidence, and is there evidence at present?' you will explain it thus: `Friend, there was evidence of the arising, fading, establishment, and change of matter, of feelings, of perceptions, of intentions, and of consciousness that have changed and ceased in the past.
ß`Friend, of these things the arising, fading, establishment, and change was evident.
9. ß`Friend, there will be evidence of the arising, fading, establishment, and change of unborn matter, feelings, perceptions, intentions, and consciousness that will change and cease in the future.
ß`Friend, of these things the arising, fading, establishment, and change will be evident.
10. ß`Friend, there is evidence of the arising, fading, establishment, and change of matter, of feelings, of perceptions, of intentions, and of consciousness that is born change and cease in the present.
ß`Friend, of these things the arising, fading, establishment, and change is evident.'
11. ßânanda, when asked thus explain it in this manner.û
21. 1. 4. 7.
(39) Anudhamma I Ý Living According to the Teaching 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, to the monk practicing giving up according to the Teaching it becomes the logical consequence that he abides mostly turning from matter, feelings, perceptions, intentions and consciousness.
4. ßFor most of the time he turns from matter, turns from feelings, turns from perceptions, turns from intentions and turns from consciousness.
5. ßHe abides accurately knowing, matter, feelings, perceptions, intentions and consciousness. Knowing he is released from matter, feelings, perceptions, intentions, consciousness, birth, decay, death, grief, lament, unpleasantness, displeasure and distress. I say he is released from unpleasantness.û
21. 1. 4. 8.
(40) Anudhamma I Ý Living According to the Teaching 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, to the monk reflecting impermanence it becomes the logical conclusion that he abides mostly, turning from matter, feelings, perceptions, intentions and consciousness.
4. ßFor most of the time he turns from matter, turns from feelings, turns away perceptions, turns from intentions and turns from consciousness.
5. ßHe abides accurately knowing, matter, feelings, perceptions, intentions and consciousness. Knowing he is released from matter, feelings, perceptions, intentions, consciousness, birth, decay, death, grief, lament, unpleasantness, displeasure and distress. I say he is released from unpleasantness.
21. 1. 4. 9.
(41) Anudhamma III Ý Living According to the Teaching 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, to the monk reflecting unpleasantness it becomes the logical conclusion that he abides mostly seeing unpleasantness in matter, feelings, perceptions, intentions and consciousness.
4. ßFor most of the time he reflects unpleasantness in matter, feelings, perceptions, intentions and consciousness.
5. ßHe abides accurately knowing, matter, feelings, perceptions, intentions and consciousness. Knowing he is released from matter, feelings, perceptions, intentions, consciousness, birth, decay, death, grief, lament, unpleasantness, displeasure and distress. I say he is released from unpleasantness.û
21. 1. 4. 10.
(42) Anudhamma IV Ý Living in accordance with the Teaching IV
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, to the monk practicing the perception lack of self it becomes the logical conclusion that he abides mostly seeing lack of self in matter, feelings, perceptions, intentions and consciousness.
4. ßFor most of the time he reflects, lack of self in matter, in feelings, in perceptions, in intentions and in consciousness.
5. ßHe abides accurately knowing, matter, feelings, perceptions, intentions and consciousness. Knowing he is released from matter, feelings, perceptions, intentions, consciousness, birth, decay, death, grief, lament, unpleasantness, displeasure and distress. I say he is released from unpleasantness.
----------------------
Note
1. Matter: (råpaü) Here, matter is the data that matters at the six doors of mental contact. Such as through seeing, hearing, smelling, tasting, touch and by mental means with data consolidated from the other five.
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