Sutta Pitaka
Samyutta Nikaya
Division II Ý Nidana
Book 20 Ý Bhikkhu Samyutta
Chapter 1 Ý Pathamo Vagga
Namo tassa bhagavato arahato samma sambuddhassa
20. 1. 1.
(1) Kolito Ý Kolita
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 venerable Mahamoggallana addressed the monks saying: ßMonks, friends.û And those monks replied: ßYes, friend.û
3. Venerable Mahamoggallana said: ßFriends, when I was in seclusion this thought and thought process occurred to me, it is said noble silence. What is noble silence?
4. ßFriends, it occurred to me, here the monk pacifies thoughts and thought processes and with the mind internally settled and in one point, without thoughts and thought processes and with joy and pleasantness born of concentration raises the mind to the second higher state. To this is said noble silence.
5. ßFriends, when I pacify thoughts and thought processes and internally settle the mind in one point and without thoughts and thought processes raise the mind to the second higher state and enjoy the pleasantness born of concentration, my attention is disturbed by the perception of thoughts.
6. ßThen the Blessed One approached me by psychic power and said: `O! Brahmin, Moggallàna, do not neglect noble silence. Establish the mind in noble silence. Collect the mind in one point and establish it in noble silence.'
7. ßFriends, in the meantime I pacified thoughts and thought processes and with the mind internally settled and in one point, without thoughts and thought processes and with joy and pleasantness born of concentration I raised the mind to the second higher state. Friends, saying it correctly I am his disciple and son attained to deep knowledge with the compassionate help of the Teacher.û
20. 1. 2.
(2) Upatissa Ý Upatissa
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 venerable Sariputta addressed the monks saying: ßMonks, friends.û And those monks replied: ßYes, friend.û
3. Venerable Sariputta said: ßFriends, when I was in seclusion this thought and thought process occurred to me; `Is there anyone in this world, on account of whose change and taking some other form, that grief, lament, unpleasantness displeasure and distress would arise to me?'
4. ßFriends, then it occurred to me there is no one in this world, on account of whose change and taking some other form, that grief, lament, unpleasantness displeasure and distress would arise to me.û
5. When this was said venerable ânanda said ßFriend Sariputta, would not grief, lament, unpleasantness, displeasure, and distress come to you even if the Teacher changes and takes another form?û
6. ßFriend ânanda, even if my Teacher changes and takes some other form, grief, lament unpleasantness, displeasure and distress would not arise to me. Yet it occurs to me the Teacher has much potential, the potency and the power disappears. May the Teacher live long to be compassionate and for the happiness and well being of gods and men.û
[ânanda:]
7. ßThen it should be that the measuring tendency of venerable Sariputta as `I be' and `it's mine' must be completely destroyed long since.
8. ßTherefore even if the Teacher changes and takes some other form, grief, lament unpleasantness, displeasure and distress would not arise to venerable Sariputta.û
20. 1. 3.
(3) Ghaño Ý A Match
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. At that time venerable Sariputta and venerable Mahàmoggallàna were living in the squirrels' sanctuary in the bamboo grove in Rajagahs.
3. Then venerable Sariputta getting up from his seclusion in the evening approached venerable Mahàmoggallàna, having exchanged friendly greetings with venerable Mahàmoggallàna sat on a side.
4. Sitting on a side venerable Sariputta said: ßFriend Moggallàna, your mental faculties look pleasant and your face looks pure. Hasn't venerable Mahàmoggallàna abode in some appeasement today?û
ßFriend, today I was busy, yet we had a discussion.û
5. ßWith whom did venerable Mahàmoggallàna have a discussion?û
ßFriend, I had a discussion with the Blessed One.û
6. ßFriend, the Blessed One is at present in the monastery built by Anàthapiõóika in Jeta's grove in Sàvatthi. Did venerable Mahàmoggallàna approach the Blessed One through psychic power or else did the Blessed One approach venerable Mahàmoggallàna through psychic power?û
7. ßFriend, I did not approach the Blessed One through psychic power and neither did the Blessed One approach me through psychic power. Yet I purified my heavenly eye and the element of the heavenly ear far enough to reach the Blessed One. The Blessed One too, purified his heavenly eye and the element of the heavenly ear far enough to reach me.û
8. ßWhat was the topic of the conversation that took place between venerable Mahàmoggallàna and the Blessed One?û
9. ßFriend, I asked the Blessed One: `Venerable sir, it is said, ßaroused effort.û How is effort aroused?'û
10. ßThen the Blessed One said: `Here, Moggallàna, the bhikkhu contemplates: ßLet the skin, nerves and the bones remain and let the body flesh and blood dry up, I will not give up the manly strength, manly effort and the manly endeavor until I attain my aim".' û
11. 11Friend I had this discussion with the Blessed One.û
12. ßI am like a small stone that have broken off from the Himalaya mountains, when compared to venerable Mahàmoggallàna who has a lot of potential and power and if he desires could remain for a forward world cycle.û
13. ßFriend, it is like a huge rock of salt has split up and it should be am a crystal of salt when compared to venerable Sariputta.û
14. ßVenerable Sariputta is praised and admired by the Blessed One in various occasions"
`Like Sariputta in wisdom virtues and appeasement,
Of the bhikkhus who have gone by, this one is the foremost'.û
15. Thus these two Great Men agreed and appreciated each others good words.
20. 1. 4.
(4) Navo Ý A Novice
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. At that time a certain novice monk, after the meal was over and returning from the alms round use to enter the monastery, unconcerned about the others and their work, was silent and looked weak. It was the time when robes were made and he did not attend on the monks who were busy.
3. Then many monks approached the Blessed One worshipped and sat on a side.
4. Those seated monks said to the Blessed One: ßVenerable sir, a certain novice monk, after the meal is over and returning from the alms round usually enters the monastery, unconcerned about the others and their work he is silent and looks weak. During this time when robes are made he does not attend on the monks who are busy.û
5. Then the Blessed One addressed a certain monk: ßMonk, in my words tell this monk that the Teacher calls him.û
6. That monk agreed, approached that monk and told him: ßFriend, the Teacher calls you.û
7. That monk agreed and approached the Blessed One, worshipped and sat on a side.
8. The Blessed One said thus to that monk seated on a side: ßMonk, is it true that after the meal is over and returning from the alms round you usually enter the monastery, unconcerned about the others and their work, is silent and look weak?. This is the time when robes are made and it is necessary to attend on the monks who are busy.û
ßVenerable sir, I am busy doing my work.û
9. Then the Blessed One knew his thought and thought process and addressed the other monks: ßMonks, do not hurt this monk. He is a quick, easy gainer of the four higher states of the mind and enjoys that pleasantness here and now for nothing. For whatever purpose sons of clansmen rightfully leave the household and become homeless, that highest end of the holy life he has realized and attained by himself and abides.û
10. The Blessed One, the well gone Teacher further said:
ßThis is not an easy undertaking to be done with little strength,
Realizing extinction and the release from all unpleasantness
This young monk is a Noble Man bearing the last body
He has won over Death and his array.û
20. 1. 5.
(5) Sujàto Ý Venerable Sujàta
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 Sujàta approached the Blessed One.
3. The Blessed One seeing venerable Sujàta approaching in the distance addressed the monks:
4. ßMonks, for two reasons this son of a clansman is pleasing. He is handsome, attractive and endowed with the highest beauty of complexion and for whatever reason sons of clansmen rightfully leave the household and become homeless that noble end of the holy life he has by himself attained in this life and abides.û
5. The Blessed One said thus and the well gone Teacher further said:
ßIndeed this monk is pleasing with a mind rightly directed,
It's disengaged, unyoked and ceased without holdings
He bears the last body having defeated Death and his array.û
20. 1. 6.
(6) Bhaddiya Ý Venerable Bhaddiya
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 Lakuõñaka Bhaddiya approached the Blessed One.
3. The Blessed One seeing venerable Lakuõñaka Bhaddiya coming in the distance addressed the monks:
4. ßMonks, do you see this ugly, non-attractive deformed monk approaching in the distance?û
ßYes, we see venerable sir.û
5. ßMonks, this monk is potential and is very powerful, there aren't any attainments that he has to attain. For whatever reason sons of clansmen rightfully leave the household and become homeless that noble end of the holy life he has by himself attained in this life and abides.û
6. The Blessed One said thus and the well gone Teacher further said:
ßSwans, cocks, peacocks, elephants, cattle and wild animals
All of them fear the lion, they cannot compete with their bodies
Yet among humans even a wise novice
Becomes great, he does not fail on account of the body.
20. 1. 7.
(7) Visàkho Ý Venerable Visàkha Pa¤càliputta
1. I heard thus. At one time the Blessed One was living in the gabled hall in the Great Forest in Vesali.
2. At that time venerable Visàkha Pa¤càliputta was addressing the monks in the attendance hall with a talk of advice inciting and making the hearts light with polite well enunciated words clearly stating the matter free of attachments.
3. The Blessed One getting up from his seclusion in the evening approached the attendance hall and sat on the prepared seat.
4. Sitting, the Blessed One addressed the monks: ßMonks, who was addressing the monks in the attendance hall with a talk of advice inciting and making the hearts light with polite, well enunciated words, clearly stating things, free of attachments?û
5. ßVenerable sir, Visàkha Pa¤calaputta was addressing the monks in the attendance hall with a talk of advice inciting and making the hearts light with polite, well enunciated words ,clearly stating the matter free of attachments.û
6. Then the Blessed One addressed venerable Visàkha Pa¤calaputta: ßExcellent! Visàkha, your address to the monks is full of advice inciting and making the hearts light with polite,well enunciated words, clearly stating the matter free of attachments.û
7. The Blessed One said thus; and the well-gone Teacher further said:
ßWithout expression, the wise and the foolish are mixed
Expressing the Deathless State the wise are known.
Those who speak illuminating the Teaching raise the flag of the sages.
Good words that express the Teaching are the flag of the sages.û
20. 1. 8.
(8) Nando Ý Venerable Nanda
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 Nanda, the son of the Blessed One's stepmother, robing himself with a robe stamped down and ironed, with anointed eyes and taking a shining bowl approached the Blessed One.
3. Having approached, worshipped the Blessed One and sat on a side.
The Blessed One said thus to venerable Nanda, seated on a side:
4. ßNanda, it is not suitable for the son of a clansman like you who has gone forth out of faith to wear a stamped down ironed robe, to anoint the eyes and carry a shining bowl. It is suitable for the son of a clansman like you who has gone forth out of faith to be a forest dweller, to partake morsel food, to wear robes made of rags and not expect sensual pleasures.û
5. The Blessed One, the well gone Teacher further said:
ßWhen will I see Nanda the forest dweller,
Wearing rag robes, satisfied with the morsel food
And not desiring sensual pleasures.û
6. Then in the meantime venerable Nanda became a forest dweller wearing rag robes, satisfied with the morsel food and one not expecting sensual pleasures.
20. 1. 9.
(9) Tisso Ý Venerable Tissa
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 Tissa the son of the Blessed One's father's brother, approached the Blessed One worshipped and sat on a side, displeased, unpleasant and with tearful eyes.
3. Then the Blessed One said thus to venerable Tissa, seated on a side: ßTissa, why do you sit displeased, unpleasant and with tearful eyes?û
4. ßVenerable sir, the monks surrounded me, teasing and abusing.û
5. ßThen Tissa, you should not take those words to heart.
6. ßTissa, it is not suitable for you, a son of a clansman who has left home out of faith, to take those words to heart. It is suitable for you, a son of a clansman who has left home out of faith, to not take those words to heart.û
7. The Blessed One said thus; and the well-gone Teacher further said:
ßTissa, why are you angry, don't be angry
Non anger is noble, when you tame
The self from anger, measuring and malice
The holy life is lived.û
20. 1. 10.
(10) Theranàmo Ý The Elder named Thera
1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha.
2. At that time a certain monk by the name Thera was a lone dweller and he praised living alone. Alone he enters the village for alms. Alone he returns from the alms round, sits alone and mindfully intends and walks alone.
3. Then many monks approached the Blessed One, worshipped and sat on side.
4. Sitting on a side those monks said to the Blessed One: ßVenerable sir, a certain monk by the name Thera is a lone dweller and he praises living alone.û
5. The Blessed One addressed a certain monk and said: ßMonk, in my words tell this monk Thera, the Teacher calls you.û
6. That monk agreed approached the monk Thera, and said: ßFriend, the Teacher calls you.û
The monk Thera said: ßYes friend.û and approached the Blessed One.
7. Having approached the Blessed One he worshipped and sat on a side.
8. The Blessed One said to the monk named Thera who was seated on a side: ßThera, is it true that you are a lone dweller and praise lone dwelling?û
ßYes, venerable sir.û
9. ßMonk Thera, how do you dwell alone and how do you praise lone dwelling?û
10. ßVenerable sir, alone I enter the village for alms. Alone I return from the alms round, sit alone and mindfully intend and walk alone. Venerable sir, thus I am a lone dweller and praise dwelling alone.û
11. ßThera, that is also lone dwelling, I do not say it is not. Yet, listen and attend carefully to dwelling alone, I will tell it.
12. ßThera, with what details does living alone become complete. Here, Thera, whatever the past, it's over, whatever is to come in the future, should be forsaken. All interest and greed for gains of the self this present moment should be thoroughly subdued. Thera, in this manner living alone becomes complete in detail.û
13. The Blessed One said thus; and further the well-gone Teacher said:
ßThe wise man conquering and knowing everything,
Is not soiled by anything
Giving up everything he is released with the destruction of craving
That man, I say is a lone dweller.û
20. 1. 11.
(11) Kappino Ý Venerable Kappina
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 Kappina approached the Blessed One
3. The Blessed One seeing venerable Kappina coming in the distance addressed the monks:
4. ßMonks, do you see this fair monk with a small straight nose approaching in the distance?û
Yes, we see venerable sir.û
5. ßMonks, this monk is potential and is very powerful; there aren't any attainments that he has to attain. For whatever reason sons of clansmen rightfully leave the household and become homeless that noble end of the holy life he has by himself attained in this life and abides.û
6. The Blessed One said thus and the well gone Teacher further said:
ßThe warrior is foremost by his clan
One endowed with the right conduct is foremost for gods and men
The sun burns during the day and the moon shines at night.
The warrior shines in his armor and the bramin when concentrated
The Enlightened One shines in excellence all day and night.û
20. 1. 12
(12) Sahàya Ý Friends
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 two friends of venerable Mahakappina approached the Blessed One.
3. The Blessed One seeing the two monks coming in the distance addressed the monks:
4. ßMonks, do you see these two monks approaching in the distance? They are friends and coÝassociates of Kappina.û
Yes, we see venerable sir.û
5. ßMonks, these monks are potent and very powerful; there aren't any attainments that they have to attain. For whatever reason sons of clansmen rightfully leave the household and become homeless that noble end of the holy life they have by themselves attained, in this life and abide.û
6. The Blessed One said thus and the well gone Teacher further said:
ßThese monks are friends, associates long since.
Agreeing in the right Teaching declared by the Enlightened One
They are trained by Kappina in the teaching of the Noble Ones'
They bear the last bodies having won over Death.û
Showing posts with label Pathama Vagga. Show all posts
Showing posts with label Pathama Vagga. Show all posts
Wednesday, April 13, 2011
Samyutta Nikaya - Opamma Samyutta - Pathama Vagga
Sutta Pitaka
Samyutta Nikaya
Division II Ý Nidana
Book 19 Ý Opamma Samyutta
Chapter 1 Ý Pathamo Vagga
Namo tassa bhagavato arahato samma sambuddhassa
19. 1. 1.
(1) Kutam Ý At the Highest Point
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, all the beams supporting the framework of the roof come together and meet at the highest point of the gabled roof.
4. ßMonks, in the same manner whatever demerit get rooted in ignorance, come together and meet ignorance and is controlled by ignorance.
5. ßTherefore monks, you should train thus: `We will live diligently'.û
19. 1. 2.
(2) Nakhasikaü Ý On the Nail of the Thumb
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. The Blessed One raised a little soil on the nail of his thumb and addressed the monks:
3. ßMonks, look at the little soil on the nail of my thumb and tell me what is more, is it the soil on my nail of the thumb or on this great earth?û
4. ßVenerable sir, the soil on this great earth is very much more than the little soil raised by the nail of the thumb.û
5. ßIn the same manner, monks, it's only a few that are born as human and those born other than human are the major portion.û
6. ßTherefore monks, you should train thus: `We will live diligently'.û
19. 1. 3.
(3) Kulaü Ý Families
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. ßMonks, families which have many women and few men are easily attacked by robbers and by others who steal.
3. ßIn the same manner monks if the monk has not developed and made much, the release of mind in loving kindness he is easily attacked by non-humans.
4. ßMonks, families that have many men and few women are difficult to be attacked by robbers and by others who steal.
5. ßIn the same manner monks, the monk who has developed and made much, the release of mind in loving kindness is difficult to be attacked by non-humans.
6. ßTherefore, monks, you should train, `our release of mind in loving kindness should be developed, made much, made a habit, thoroughly practiced, should be looked after and thoroughly undertaken.'
ßMonks, you should train in this manner.û
19. 1. 4.
(4) Ukkhà Ý A Pots of Rice
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. ßMonks, developing the thought of loving kindness for at least a very short time in the morning, or developing the thought of loving kindness for at least a very short time at mid day or developing the thought of loving kindness for at least a very short time at night fall is more fruitful than offering a hundred pots of rice in the morning, or offering a hundred pots of rice at mid day, or offering a hundred pots of rice at night fall.
3. ßTherefore, monks, you should train, `our release of mind in loving kindness should be developed, made much, made a habit, thoroughly practiced, should be looked after and thoroughly undertaken.'
ßMonks, you should train in this manner.û
19. 1. 5.
(5) Satti Ý Sword
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. ßMonks, a man accosted with a sharp sword says `I will avoid this sharp sword, bend it and turn it aside with my hand or fist.'
3. ßMonks, could that man avoid the sharp sword, bend it and turn it aside with his hand or fist?û
ßVenerable sir, it would not be possible.û
4. ßWhat is the reason?û
ßVenerable sir, it is not possible for that man to avoid, bend or turn aside the sharp sword with his hand or fist. He will be fatigued and fall into trouble.û
5. ßIn the same manner, monks, if non-humans think to derange the mind of the monk who has developed and made much, the release of mind in loving kindness, they will be fatigued and fall into trouble.
6. ßTherefore, monks, you should train, `our release of mind in loving kindness should be developed, made much, made a habit, thoroughly practised, should be looked after and thoroughly undertaken.'
ßMonks, you should train in this manner.û
19. 1. 6.
(6) Dhanuggaho Ý An Archer
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi. And the Blessed One addressed the monks:
2. ßMonks, four well-experienced archers who are trained, quick, and clever, stand in the four directions.
3. ßThen a man comes and says: `I will shoot these four well experienced, trained, quick, and clever archers standing in the four directions and before they fall on the ground I will come up with them.'
4. ßMonks, do you consider him a clever man endowed with the highest speed, true to that word?û
5. ßVenerable sir, if he could shoot even one of these four well experienced, trained, quick, and clever archers standing in the four directions and before he falls on the ground, if he could come up with him.
ßHe is a clever man endowed with the highest speed, true to those words and there is nothing to doubt about it, if he could shoot the four well experienced, trained, quick and clever archers standing in the four directions and before they fall on the ground could come up with them.û
6. ßMonks, the speed of sun and moon exceeds the speed of that man. Monks, the speed of the gods exceeds the speed of sun and moon. The life span of beings diminish even more speedily.
7. ßTherefore, monks, you should train, `we will live diligently.'
ßMonks, you should train in this manner.û
19. 1. 7.
(7) âõi Ý A Commander
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi. And the Blessed One addressed the monks:
2. ßMonks, in the past there was a drum by the name Commander of the Ten Directions.
3. ßWhen the drum Commander of the Ten Directions was beaten, other drums too sounded. Monks, there was a time when the skin stretched on the surface of the drum disappeared and the other drums that sounded too diminished.
4. ßMonks, in the same manner there will be monks in the future Ý
5. ßWho would not lend ear and arouse the mind to know, do not think to learn and practise the Teaching declared by the Thus Gone One in the discourses which are deep with subtle meaning leading beyond this world.
6. ßThey would lend ear and arouse the mind to know, think to learn and practise the Teaching declared by the disciples in the discourses which are poetical and in stories which are elaborate and of external nature. Monks in this manner the Teaching declared by the Thus Gone One in the discourses which are deep with subtle meaning leading beyond this world and is void will disappear.
7. ßTherefore, monks, you should train in this manner: `We will lend ear and arouse the mind to know and think to learn and practise the Teaching declared by the Thus Gone One in the discourses which are deep with subtle meaning leading beyond this world and established in the void.'
ßMonks, you should train in this manner.û
19. 1. 8.
(8) Kaliïgaro Ý A block of Wood
1. I heard thus. At one time the Blessed One was living in the hall with a gabled roof.
2. The Blessed One addressed the monks from there saying ßMonks,û and those monks replied saying, ßYes venerable sir.û And the Blessed One said:
3. ßMonks, at this time the Licchavis live diligently and zealously attending to their services. Their king Ajàtasattu of Magadha the son of Vedeha does not see a cause and get a chance to intervene.
4. ßMonks, in the future there will be a time when the softness of the beautiful hands and feet of the Licchavis would dry up and they would sleep until sun rise with their huge bodies. Then king Ajàtasattu of Magadha the son of Vedeha will obtain a cause and chance to intervene.
5. ßMonks, at present the monks live diligent and zealous to dispel as though have taken a block of wood for the pillow. And Màra the Evil One does not obtain a cause and reason to intervene.
6. ßMonks, in the future there will be a time when the softness of the beautiful hands and feet of the monks would dry up and they would sleep until sun rise with their huge bodies. Then Màra the Evil One will obtain a cause and chance to intervene.
7. ßTherefore, monks you should train thus, `We will live diligent and zealous to dispel as though have taken a block of wood for the pillow.' That is how you should train."
19. 1. 9.
(9) Nàgo Ý An Elephant
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. At that time a certain novice monk used to approach families too much. Then the other monks said to him: ßFriend, do not approach families too much.û
3. Then he replied to those monks thus: ßThese elder monks think of approaching families, what does it matter if I do it?û
4. Then many monks approached the Blessed One, worshipped and sat on a side.
5. Sitting on a side those monks said to the Blessed One: ßVenerable sir, a certain novice approaches families too much. Then the other monks said to him, `Friend, do not approach families too much,' and he replied to those monks saying, `The elder monks think of approaching families, what does it matter if I do it?'û
6. ßMonks, in the past there was a huge pond in the forest, and elephants lived supported by it. Elephants descended the pond, pulled out lotus stalks with their trunks, washed them well and collected them away from the mud and ate them. On account of that they became beautiful and powerful and did not come to disaster or anything close to disaster.
7. ßMonks, the young elephants and the little ones who followed the older elephants descended the pond, pulled out lotus stalks with their trunks, did not wash them well and collected them in the mud and ate them. On account of that they did not become beautiful and powerful and came to disaster or something close to disaster.
8. ßMonks, in the same manner here some elder monks wear robes in the morning and taking bowls and robes enter some village or hamlet for alms food, there they preach the lay crowds. The pleased lay crowds express their pleasure. They partake those gains not enslaved, not swooned, without a guilt, seeing the danger and wise about the escape On account of that they become beautiful and powerful and do not come to disaster or anything close to disaster.
9. ßMonks, the novice monks trained by the elder monks wear robes in the morning and taking bowls and robes enter a village or hamlet for alms food.
10. ßThere they preach the lay crowds. The pleased lay crowds express their pleasure. The monks partake those gains enslaved, infatuated, guilty of an offence, not seeing the danger and not wise about the escape. On account of that they do not become beautiful and powerful and come to disaster or something close to disaster.
11. `Therefore, monks you should train thus: `We should partake gains not enslaved, not infatuated, not guilty of an offence, seeing the danger and wise about the escape.' Monks, you should train in this manner.û
19. 1. 10.
(10) Biëàro Ý A Cat
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. At that time a certain monk was engaged with the business of families too long. Then other monks said to him: ßFriend, do not be engaged with the business of families for such a long time.û
3. He did not take that advice and did not stop it.
4. Then many monks approached the Blessed One, worshipped and sat on a side.
5. Sitting on a side those monks said to the Blessed One: ßVenerable sir, a certain monk is engaged in the business of families too much. We told him friend, do not be engaged in the business of families too much, he did not take the advice and did not stop it.û
6. ßMonks, in the past there was a cat who tracked weak mice at the edge of rubbish heaps and dust heaps, thinking. `When these weak mice come for food, I will get at them and eat them then and there.'
7. ßThen, monks, the weak mice came for food and the cat ate them completely. It ate the mice and their entrails as a result it met death or unpleasantness close to death.
8. ßIn the same manner, monks, a certain monk wearing robes in the morning and taking bowl and robes enters a certain village or hamlet for alms food not protected in the body, in words and the mind.
9. ßThere he sees a woman not well dressed and not well covered and his mind is overwhelmed with greed. With a mind overwhelmed with greed he comes to death or deathly unpleasantness.
10. ßMonks, in the dispensation of the noble ones death is a synonym for the monk's stepping down from the holy life. Deathly unpleasantness is a synonym for falling to some offence, for which he has to make amends by some declared suitable means.
11. ßTherefore, monks, you should train thus: `We will enter a village or hamlet for alms food, with our body, words and mind protected, mindfulness established and with controlled mental faculties.'
Monks you should train thus.û
19. 1. 11.
(11) Sigàla I Ý A Jackal 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. And the Blessed One addressed the monks from there.
2. ßMonks have you heard the barking of the jackal in the last watch of the night?û
ßYes, we have, Venerable sir.û
3. Monks, the decayed jackal suffers from an ailment called `ukkannaka'. Suffering from that ailment it goes wherever it likes, stands wherever it likes, sits wherever it likes and lies wherever it likes.
4. ßMonks, how would it be like if someone who has promised to be a son of the Blessed One, was with such an ailment?
5. ßTherefore, monks, you should train, `We will live diligently.'
6. ßMonks, you should train in that.û
19. 1. 12.
(12) Sigàla IIÝ A Jackal 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. And the Blessed One addressed the monks from there.
2. ßMonks have you heard the barking of the jackal in the last watch of the night?û
ßYes, we have, Venerable sir.û
3. ßMonks, has that decayed jackal any good manners and gratitude, I think a certain one who has promised to be a son of the Blessed One too does not know manners and gratitude.
4. ßTherefore, monks, you should train thus: `We will develop our good manners and think gratefully of even some little thing done to us.'
ßThis should be your training.û
Samyutta Nikaya
Division II Ý Nidana
Book 19 Ý Opamma Samyutta
Chapter 1 Ý Pathamo Vagga
Namo tassa bhagavato arahato samma sambuddhassa
19. 1. 1.
(1) Kutam Ý At the Highest Point
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, all the beams supporting the framework of the roof come together and meet at the highest point of the gabled roof.
4. ßMonks, in the same manner whatever demerit get rooted in ignorance, come together and meet ignorance and is controlled by ignorance.
5. ßTherefore monks, you should train thus: `We will live diligently'.û
19. 1. 2.
(2) Nakhasikaü Ý On the Nail of the Thumb
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. The Blessed One raised a little soil on the nail of his thumb and addressed the monks:
3. ßMonks, look at the little soil on the nail of my thumb and tell me what is more, is it the soil on my nail of the thumb or on this great earth?û
4. ßVenerable sir, the soil on this great earth is very much more than the little soil raised by the nail of the thumb.û
5. ßIn the same manner, monks, it's only a few that are born as human and those born other than human are the major portion.û
6. ßTherefore monks, you should train thus: `We will live diligently'.û
19. 1. 3.
(3) Kulaü Ý Families
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. ßMonks, families which have many women and few men are easily attacked by robbers and by others who steal.
3. ßIn the same manner monks if the monk has not developed and made much, the release of mind in loving kindness he is easily attacked by non-humans.
4. ßMonks, families that have many men and few women are difficult to be attacked by robbers and by others who steal.
5. ßIn the same manner monks, the monk who has developed and made much, the release of mind in loving kindness is difficult to be attacked by non-humans.
6. ßTherefore, monks, you should train, `our release of mind in loving kindness should be developed, made much, made a habit, thoroughly practiced, should be looked after and thoroughly undertaken.'
ßMonks, you should train in this manner.û
19. 1. 4.
(4) Ukkhà Ý A Pots of Rice
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. ßMonks, developing the thought of loving kindness for at least a very short time in the morning, or developing the thought of loving kindness for at least a very short time at mid day or developing the thought of loving kindness for at least a very short time at night fall is more fruitful than offering a hundred pots of rice in the morning, or offering a hundred pots of rice at mid day, or offering a hundred pots of rice at night fall.
3. ßTherefore, monks, you should train, `our release of mind in loving kindness should be developed, made much, made a habit, thoroughly practiced, should be looked after and thoroughly undertaken.'
ßMonks, you should train in this manner.û
19. 1. 5.
(5) Satti Ý Sword
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. ßMonks, a man accosted with a sharp sword says `I will avoid this sharp sword, bend it and turn it aside with my hand or fist.'
3. ßMonks, could that man avoid the sharp sword, bend it and turn it aside with his hand or fist?û
ßVenerable sir, it would not be possible.û
4. ßWhat is the reason?û
ßVenerable sir, it is not possible for that man to avoid, bend or turn aside the sharp sword with his hand or fist. He will be fatigued and fall into trouble.û
5. ßIn the same manner, monks, if non-humans think to derange the mind of the monk who has developed and made much, the release of mind in loving kindness, they will be fatigued and fall into trouble.
6. ßTherefore, monks, you should train, `our release of mind in loving kindness should be developed, made much, made a habit, thoroughly practised, should be looked after and thoroughly undertaken.'
ßMonks, you should train in this manner.û
19. 1. 6.
(6) Dhanuggaho Ý An Archer
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi. And the Blessed One addressed the monks:
2. ßMonks, four well-experienced archers who are trained, quick, and clever, stand in the four directions.
3. ßThen a man comes and says: `I will shoot these four well experienced, trained, quick, and clever archers standing in the four directions and before they fall on the ground I will come up with them.'
4. ßMonks, do you consider him a clever man endowed with the highest speed, true to that word?û
5. ßVenerable sir, if he could shoot even one of these four well experienced, trained, quick, and clever archers standing in the four directions and before he falls on the ground, if he could come up with him.
ßHe is a clever man endowed with the highest speed, true to those words and there is nothing to doubt about it, if he could shoot the four well experienced, trained, quick and clever archers standing in the four directions and before they fall on the ground could come up with them.û
6. ßMonks, the speed of sun and moon exceeds the speed of that man. Monks, the speed of the gods exceeds the speed of sun and moon. The life span of beings diminish even more speedily.
7. ßTherefore, monks, you should train, `we will live diligently.'
ßMonks, you should train in this manner.û
19. 1. 7.
(7) âõi Ý A Commander
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi. And the Blessed One addressed the monks:
2. ßMonks, in the past there was a drum by the name Commander of the Ten Directions.
3. ßWhen the drum Commander of the Ten Directions was beaten, other drums too sounded. Monks, there was a time when the skin stretched on the surface of the drum disappeared and the other drums that sounded too diminished.
4. ßMonks, in the same manner there will be monks in the future Ý
5. ßWho would not lend ear and arouse the mind to know, do not think to learn and practise the Teaching declared by the Thus Gone One in the discourses which are deep with subtle meaning leading beyond this world.
6. ßThey would lend ear and arouse the mind to know, think to learn and practise the Teaching declared by the disciples in the discourses which are poetical and in stories which are elaborate and of external nature. Monks in this manner the Teaching declared by the Thus Gone One in the discourses which are deep with subtle meaning leading beyond this world and is void will disappear.
7. ßTherefore, monks, you should train in this manner: `We will lend ear and arouse the mind to know and think to learn and practise the Teaching declared by the Thus Gone One in the discourses which are deep with subtle meaning leading beyond this world and established in the void.'
ßMonks, you should train in this manner.û
19. 1. 8.
(8) Kaliïgaro Ý A block of Wood
1. I heard thus. At one time the Blessed One was living in the hall with a gabled roof.
2. The Blessed One addressed the monks from there saying ßMonks,û and those monks replied saying, ßYes venerable sir.û And the Blessed One said:
3. ßMonks, at this time the Licchavis live diligently and zealously attending to their services. Their king Ajàtasattu of Magadha the son of Vedeha does not see a cause and get a chance to intervene.
4. ßMonks, in the future there will be a time when the softness of the beautiful hands and feet of the Licchavis would dry up and they would sleep until sun rise with their huge bodies. Then king Ajàtasattu of Magadha the son of Vedeha will obtain a cause and chance to intervene.
5. ßMonks, at present the monks live diligent and zealous to dispel as though have taken a block of wood for the pillow. And Màra the Evil One does not obtain a cause and reason to intervene.
6. ßMonks, in the future there will be a time when the softness of the beautiful hands and feet of the monks would dry up and they would sleep until sun rise with their huge bodies. Then Màra the Evil One will obtain a cause and chance to intervene.
7. ßTherefore, monks you should train thus, `We will live diligent and zealous to dispel as though have taken a block of wood for the pillow.' That is how you should train."
19. 1. 9.
(9) Nàgo Ý An Elephant
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. At that time a certain novice monk used to approach families too much. Then the other monks said to him: ßFriend, do not approach families too much.û
3. Then he replied to those monks thus: ßThese elder monks think of approaching families, what does it matter if I do it?û
4. Then many monks approached the Blessed One, worshipped and sat on a side.
5. Sitting on a side those monks said to the Blessed One: ßVenerable sir, a certain novice approaches families too much. Then the other monks said to him, `Friend, do not approach families too much,' and he replied to those monks saying, `The elder monks think of approaching families, what does it matter if I do it?'û
6. ßMonks, in the past there was a huge pond in the forest, and elephants lived supported by it. Elephants descended the pond, pulled out lotus stalks with their trunks, washed them well and collected them away from the mud and ate them. On account of that they became beautiful and powerful and did not come to disaster or anything close to disaster.
7. ßMonks, the young elephants and the little ones who followed the older elephants descended the pond, pulled out lotus stalks with their trunks, did not wash them well and collected them in the mud and ate them. On account of that they did not become beautiful and powerful and came to disaster or something close to disaster.
8. ßMonks, in the same manner here some elder monks wear robes in the morning and taking bowls and robes enter some village or hamlet for alms food, there they preach the lay crowds. The pleased lay crowds express their pleasure. They partake those gains not enslaved, not swooned, without a guilt, seeing the danger and wise about the escape On account of that they become beautiful and powerful and do not come to disaster or anything close to disaster.
9. ßMonks, the novice monks trained by the elder monks wear robes in the morning and taking bowls and robes enter a village or hamlet for alms food.
10. ßThere they preach the lay crowds. The pleased lay crowds express their pleasure. The monks partake those gains enslaved, infatuated, guilty of an offence, not seeing the danger and not wise about the escape. On account of that they do not become beautiful and powerful and come to disaster or something close to disaster.
11. `Therefore, monks you should train thus: `We should partake gains not enslaved, not infatuated, not guilty of an offence, seeing the danger and wise about the escape.' Monks, you should train in this manner.û
19. 1. 10.
(10) Biëàro Ý A Cat
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. At that time a certain monk was engaged with the business of families too long. Then other monks said to him: ßFriend, do not be engaged with the business of families for such a long time.û
3. He did not take that advice and did not stop it.
4. Then many monks approached the Blessed One, worshipped and sat on a side.
5. Sitting on a side those monks said to the Blessed One: ßVenerable sir, a certain monk is engaged in the business of families too much. We told him friend, do not be engaged in the business of families too much, he did not take the advice and did not stop it.û
6. ßMonks, in the past there was a cat who tracked weak mice at the edge of rubbish heaps and dust heaps, thinking. `When these weak mice come for food, I will get at them and eat them then and there.'
7. ßThen, monks, the weak mice came for food and the cat ate them completely. It ate the mice and their entrails as a result it met death or unpleasantness close to death.
8. ßIn the same manner, monks, a certain monk wearing robes in the morning and taking bowl and robes enters a certain village or hamlet for alms food not protected in the body, in words and the mind.
9. ßThere he sees a woman not well dressed and not well covered and his mind is overwhelmed with greed. With a mind overwhelmed with greed he comes to death or deathly unpleasantness.
10. ßMonks, in the dispensation of the noble ones death is a synonym for the monk's stepping down from the holy life. Deathly unpleasantness is a synonym for falling to some offence, for which he has to make amends by some declared suitable means.
11. ßTherefore, monks, you should train thus: `We will enter a village or hamlet for alms food, with our body, words and mind protected, mindfulness established and with controlled mental faculties.'
Monks you should train thus.û
19. 1. 11.
(11) Sigàla I Ý A Jackal 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. And the Blessed One addressed the monks from there.
2. ßMonks have you heard the barking of the jackal in the last watch of the night?û
ßYes, we have, Venerable sir.û
3. Monks, the decayed jackal suffers from an ailment called `ukkannaka'. Suffering from that ailment it goes wherever it likes, stands wherever it likes, sits wherever it likes and lies wherever it likes.
4. ßMonks, how would it be like if someone who has promised to be a son of the Blessed One, was with such an ailment?
5. ßTherefore, monks, you should train, `We will live diligently.'
6. ßMonks, you should train in that.û
19. 1. 12.
(12) Sigàla IIÝ A Jackal 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. And the Blessed One addressed the monks from there.
2. ßMonks have you heard the barking of the jackal in the last watch of the night?û
ßYes, we have, Venerable sir.û
3. ßMonks, has that decayed jackal any good manners and gratitude, I think a certain one who has promised to be a son of the Blessed One too does not know manners and gratitude.
4. ßTherefore, monks, you should train thus: `We will develop our good manners and think gratefully of even some little thing done to us.'
ßThis should be your training.û
Samyutta Nikaya - Lakkhana Samyutta - Pathama Vagga
Sutta Pitaka
Samyutta Nikaya
Division II Ý Nidana
Book 18 Ý Lakkhana Samyutta
Chapter 1 Ý Pathamo Vagga
Namo tassa bhagavato arahato samma sambuddhassa
18. 1. 1.
(1) Attipesi Ý Bones And A Lump of Flesh
1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha.
2. At that time venerable Lakkhana and venerable Mahamoggallana were living in the peaks of the Gijjha rock.
3. Venerable Mahamoggallana wearing robes in the morning and taking bowl and robes approached venerable Lakkhana.
4. Approaching said to venerable Lakkhana: ßFriend Lakkhana, let us enter Rajagaha for alms.û Venerable Lakkhana said: ßYes, friend.û
5. Venerable Mahamoggallana while descending from the Gijjha peak, smiled at a certain spot.
6. Then venerable Lakkhana said to venerable Mahàmoggallàna: ßFriend, Moggallàna, for what reasson did you smile?û
ßFriend, Lakkhana, this is not the right time to ask that question. Ask that question in the presence of the Blessed One.û
7. Then venerable Lakkhana and venerable Mahamoggallana went the alms round in Rajagaha. After partaking the meal and returning from the alms round approached the Blessed One, worshipped and sat on a side.
8. Sitting on a side venerable Lakkhana said to venerable Mahamoggallana: ßFriend Moggallàna, when descending from the Gijjha peak you smiled at a certain spot, for what reason did you smile?û
9. ßFriend, when I was descending the Gijjha peak, I saw a skeleton moving in space and it was followed and attacked by vultures, crows, and hawks, and they pull a rib from it and divide it among them, and the skeleton gives a cry of distress.
10. ßFriend, then it occurred to me: `Indeed it is wonderful and surprising to see a being, a non-human, a gain of self like this.û'
11. Then the Blessed One addressed the monks: ßMonks, the disciple should live wisely with aroused knowledge, when he knows, sees or witnesses such a thing.
12. ßMonks, in the past I saw this being, yet I did not tell it to anyone. If I had told, others would not believe me and it would be for their ill being and unpleasantness for a long time.
13. ßMonks, this person was a slaughterer of cattle in this same Rajagaha. As a result of that action he suffered in hell for many years, for many hundreds of years, for many thousands of years, for many hundred thousands of years. And as a result of that action suffers, having gained that self.û
18. 1. 2
2. (2) Gavaghàtaka Ý A Slaughterer of Cows
(Repeat sutta 18. 1. 1. substituting as follows:)
9: ... When descending the Gijjha peak I saw a muscle moving in space ...
13. ... as this person was a slaughterer of cows in this same Rajagaha ...
18. 1. 3
3. (3) Pinóikasakunikaü Ý A Piece of a Bird
(Repeat sutta 18. 1. 1. substituting as follows:)
9. ... When descending the Gijjha peak I saw a piece of flesh moving in space ...
13. ... as this person was a bird hunter in this same Rajagaha ...
18. 1. 4
4. (4) Nicchavorabbhi Ý A Skinned Pig
(Repeat sutta 18. 1. 1. substituting as follows:)
9. ... When descending the Gijjha peak I saw a skinned man moving in space ...
13. ... this person was a slaughterer of pigs in this same Rajagaha ...
18. 1. 5
5. (5) Asi-såkariko Ý A Pig With Knives
(Repeat sutta 18. 1. 1. substituting as follows:)
9. ... When descending the Gijjha peak I saw a man with knives rising from the body and falling on the body, moving in space ...
13. ... this person was a slaughterer of pigs in this same Rajagaha ...
18. 1. 6
6. (6) Sattimagavi Ý A Hunter of Wild Animals
9. ... When descending the Gijjha peak I saw a man with swords rising from the body and falling on the body moving in space ...
13. ... this person was a hunter of wild animals in this same Rajagaha ...
18. 1. 7
7. (7) Usukàraniyo Ý An Arrow Maker
(Repeat sutta 18. 1. 1. substituting as follows:)
9. ... When descending the Gijjha peak I saw a man with arrows on his body moving in space ...
13. ... this person was a maker of arrows in this same Rajagaha ...
18. 1. 8
8. (8) Suci-sarathi Ý With Bones Like Neeldes
(Repeat sutta 18. 1. 1. substituting as follows:)
9. ... When descending the Gijjha peak I saw a man with hairs like needles on his body. The needles rise from the body and fall on the body he was moving in space ...
13. ... this person was a slanderer in this same Rajagaha ...
aõóako
18. 1. 9
9. (9) Sucako Ý A Slanderer
(Repeat sutta 18. 1. 1. substituting as follows:)
9. ... When descending the Gijjha peak I saw a man with needles on his body. The needles enter his head and come out through the mouth. Some needles enter the mouth and come out from the chest. Other needles enter the stomach and come out of the thighs, others enter the thighs and come out of the knees and needles enter the knees and come out from the feet. He was moving in space ...
13. ... this person was a slanderer in this same Rajagaha ...
18. 1. 10
10. (10) Andabhari-gamakutako Ý Bearing his Testicles
(Repeat sutta 18. 1. 1. substituting as follows:)
9. ... When descending the Gijjha peak I saw a man, with his testicles like a pot. When moving his testicles hang prominently from his body. When sitting he sits on his testicles. He was moving in space ...
13. ... this person was a flatterer in this same Rajagaha ...
Samyutta Nikaya
Division II Ý Nidana
Book 18 Ý Lakkhana Samyutta
Chapter 1 Ý Pathamo Vagga
Namo tassa bhagavato arahato samma sambuddhassa
18. 1. 1.
(1) Attipesi Ý Bones And A Lump of Flesh
1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha.
2. At that time venerable Lakkhana and venerable Mahamoggallana were living in the peaks of the Gijjha rock.
3. Venerable Mahamoggallana wearing robes in the morning and taking bowl and robes approached venerable Lakkhana.
4. Approaching said to venerable Lakkhana: ßFriend Lakkhana, let us enter Rajagaha for alms.û Venerable Lakkhana said: ßYes, friend.û
5. Venerable Mahamoggallana while descending from the Gijjha peak, smiled at a certain spot.
6. Then venerable Lakkhana said to venerable Mahàmoggallàna: ßFriend, Moggallàna, for what reasson did you smile?û
ßFriend, Lakkhana, this is not the right time to ask that question. Ask that question in the presence of the Blessed One.û
7. Then venerable Lakkhana and venerable Mahamoggallana went the alms round in Rajagaha. After partaking the meal and returning from the alms round approached the Blessed One, worshipped and sat on a side.
8. Sitting on a side venerable Lakkhana said to venerable Mahamoggallana: ßFriend Moggallàna, when descending from the Gijjha peak you smiled at a certain spot, for what reason did you smile?û
9. ßFriend, when I was descending the Gijjha peak, I saw a skeleton moving in space and it was followed and attacked by vultures, crows, and hawks, and they pull a rib from it and divide it among them, and the skeleton gives a cry of distress.
10. ßFriend, then it occurred to me: `Indeed it is wonderful and surprising to see a being, a non-human, a gain of self like this.û'
11. Then the Blessed One addressed the monks: ßMonks, the disciple should live wisely with aroused knowledge, when he knows, sees or witnesses such a thing.
12. ßMonks, in the past I saw this being, yet I did not tell it to anyone. If I had told, others would not believe me and it would be for their ill being and unpleasantness for a long time.
13. ßMonks, this person was a slaughterer of cattle in this same Rajagaha. As a result of that action he suffered in hell for many years, for many hundreds of years, for many thousands of years, for many hundred thousands of years. And as a result of that action suffers, having gained that self.û
18. 1. 2
2. (2) Gavaghàtaka Ý A Slaughterer of Cows
(Repeat sutta 18. 1. 1. substituting as follows:)
9: ... When descending the Gijjha peak I saw a muscle moving in space ...
13. ... as this person was a slaughterer of cows in this same Rajagaha ...
18. 1. 3
3. (3) Pinóikasakunikaü Ý A Piece of a Bird
(Repeat sutta 18. 1. 1. substituting as follows:)
9. ... When descending the Gijjha peak I saw a piece of flesh moving in space ...
13. ... as this person was a bird hunter in this same Rajagaha ...
18. 1. 4
4. (4) Nicchavorabbhi Ý A Skinned Pig
(Repeat sutta 18. 1. 1. substituting as follows:)
9. ... When descending the Gijjha peak I saw a skinned man moving in space ...
13. ... this person was a slaughterer of pigs in this same Rajagaha ...
18. 1. 5
5. (5) Asi-såkariko Ý A Pig With Knives
(Repeat sutta 18. 1. 1. substituting as follows:)
9. ... When descending the Gijjha peak I saw a man with knives rising from the body and falling on the body, moving in space ...
13. ... this person was a slaughterer of pigs in this same Rajagaha ...
18. 1. 6
6. (6) Sattimagavi Ý A Hunter of Wild Animals
9. ... When descending the Gijjha peak I saw a man with swords rising from the body and falling on the body moving in space ...
13. ... this person was a hunter of wild animals in this same Rajagaha ...
18. 1. 7
7. (7) Usukàraniyo Ý An Arrow Maker
(Repeat sutta 18. 1. 1. substituting as follows:)
9. ... When descending the Gijjha peak I saw a man with arrows on his body moving in space ...
13. ... this person was a maker of arrows in this same Rajagaha ...
18. 1. 8
8. (8) Suci-sarathi Ý With Bones Like Neeldes
(Repeat sutta 18. 1. 1. substituting as follows:)
9. ... When descending the Gijjha peak I saw a man with hairs like needles on his body. The needles rise from the body and fall on the body he was moving in space ...
13. ... this person was a slanderer in this same Rajagaha ...
aõóako
18. 1. 9
9. (9) Sucako Ý A Slanderer
(Repeat sutta 18. 1. 1. substituting as follows:)
9. ... When descending the Gijjha peak I saw a man with needles on his body. The needles enter his head and come out through the mouth. Some needles enter the mouth and come out from the chest. Other needles enter the stomach and come out of the thighs, others enter the thighs and come out of the knees and needles enter the knees and come out from the feet. He was moving in space ...
13. ... this person was a slanderer in this same Rajagaha ...
18. 1. 10
10. (10) Andabhari-gamakutako Ý Bearing his Testicles
(Repeat sutta 18. 1. 1. substituting as follows:)
9. ... When descending the Gijjha peak I saw a man, with his testicles like a pot. When moving his testicles hang prominently from his body. When sitting he sits on his testicles. He was moving in space ...
13. ... this person was a flatterer in this same Rajagaha ...
Samyutta Nikaya - Rahula Samyutta - Pathama Vagga
Sutta Pitaka
Samyutta Nikaya
Division II Ý Nidana
Book 17 Ý Rahula Samyutta
Chapter 1 Ý Pathamo Vagga
Namo tassa bhagavato arahato samma sambuddhassa
17. 1. 1.
(1) Cakkhu Ý The Eye
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 venerable Rahula approached the Blessed One worshipped and sat on a side.
3. Sitting on a side venerable Rahula said to the Blessed One: ßVenerable sir, Blessed One, may I be taught so that I would withdraw and seclude and abide diligent and zealous to dispel.û
4. ßRahula, is the eye permanent or impermanent?û
ßIt's impermanent, venerable sir.û
ßThat which is impermanent is it unpleasant or pleasant?û
ßIt's unpleasant, venerable sir.û
ßThat which is impermanent, unpleasant, a changing thing is it suitable to be considered `that is mine, I am that, it's my self?'û
ßThat is not so, venerable sir.û
5. ßRàhula, is the ear ... re ...
6. ... re ... nose ... re ...
7. ... re ... tongue ... re ...
8. ... re ... the body ... re ...
9. ... re ... the mind permanent or impermanent?û
ßIt's impermanent, venerable sir.û
ßThat which is impermanent is it unpleasant or pleasant?û
ßIt's unpleasant, venerable sir.û
ßThat which is impermanent, unpleasant, a changing thing is it suitable to be considered `that is mine, I am that, it's my self?'û
ßThat is not so, venerable sir.û
10. ßRàhula, the noble disciple seeing it thus turns away from the eye, turns away from the ear, turns away from the nose, turns away from the tongue, turns away from the body and turns away from the mind.
11. ßTurning away detaches himself, is dispassionate and is released. Released, knowledge arises, `Birth is destroyed, the holy life is lived, duties are done, there is nothing more to wish'.û
17. 1. 2.
(2) Råpam Ý Matter
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 Ràhula approached the Blessed One worshipped and sat on a side.
3. Sitting on a side venerable Ràhula said to the Blessed One: ßVenerable sir, Blessed One, may I be taught so that I would withdraw and seclude and abide diligent and zealous to dispel.û
4. ßRàhula, are forms permanent or impermanent?û
ßThey are impermanent, venerable sir.û
ßThat which is impermanent is it unpleasant or pleasant?û
ßIt's unpleasant, venerable sir.û
ßThat which is impermanent, unpleasant, a changing thing is it suitable to be considered `that is mine, I am that, it's my self?'û
ßThat is not so, venerable sir.û
5. ßRàhula, are sounds ... re ...
6. ... re ... scents ... re ...
7. ... re ... tastes ... re ...
8. ... re ... touches ... re ...
9. ... re ... ideas permanent or impermanent?û
ßThey are impermanent, venerable sir.û
ßThat which is impermanent is it unpleasant or pleasant?û
ßIt's unpleasant, venerable sir.û
ßThat which is impermanent, unpleasant, a changing thing is it suitable to be considered `that is mine, I am that, it's my self?'û
ßThat is not so, venerable sir.û
10. ßRàhula, the noble disciple seeing it thus turns away from forms turns away from sounds, turns away from scents, turns away from tastes, turns away from the body and turns away from ideas.
11. ßTurning away detaches himself, is dispassionate and is released. Released, knowledge arises, `Birth is destroyed, the holy life is lived, duties are done, there's nothing more to wish'.û
17. 1. 3.
(3) Vi¤¤aõa Ý Consciousness
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 Ràhula approached the Blessed One worshipped and sat on a side.
3. Sitting on a side venerable Ràhula said to the Blessed One: ßVenerable sir, Blessed One, may I be taught so that I would withdraw and seclude and abide diligent and zealous to dispel.û
4. ßRàhula, is eye-consciousness permanent or impermanent?û
ßIt's impermanent, venerable sir.û
ßThat which is impermanent is it unpleasant or pleasant?û
ßIt's unpleasant, venerable sir.û
ßThat which is impermanent, unpleasant, a changing thing is it suitable to be considered `that is mine, I am that, it's my self?'û
ßThat is not so, venerable sir.û
5. ßRàhula, is ear-consciousnes ... re ...
6. ... re ... nose-consciousness ... re ...
7. ... re ... tongue-consciousness ... re ...
8. ... re ... body-consciousness ... re ...
9. ... re ... mind-consciousness permanent or impermanent?û
ßIt's impermanent, venerable sir.û
ßThat which is impermanent is it unpleasant or pleasant?û
ßIt's unpleasant, venerable sir.û
ßThat which is impermanent, unpleasant, a changing thing is it suitable to be considered `that is mine, I am that, it's my self?'û
ßThat is not so, venerable sir.û
10. ßRàhula, the noble disciple seeing it thus, turns away from eye-consciosness, turns away from ear-consciosness, turns away from nose-consciosness, turns away from tongue-consciosness, turns away from body-consciosness and turns away from mind-consciosness.
11. ßTurning away detaches himself, is dispassionate and is released. Released, knowledge arises, `Birth is destroyed, the holy life is lived, duties are done, there's nothing more to wish'.û
17. 1. 4.
(4) Samphasso Ý Contact
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 Ràhula approached the Blessed One worshipped and sat on a side.
3. Sitting on a side venerable Ràhula said to the Blessed One: ßVenerable sir, Blessed One, may I be taught so that I would withdraw and seclude and abide diligent and zealous to dispel.û
4. ßRàhula, are contact of forms permanent or impermanent?û
ßThey are impermanent, venerable sir.û
ßThat which is impermanent is it unpleasant or pleasant?û
ßIt's unpleasant, venerable sir.û
ßThat which is impermanent, unpleasant, a changing thing is it suitable to be considered `that is mine, I am that, it's my self?'û
ßThat is not so, venerable sir.û
5. ßRàhula, are contact of sounds ... re ...
6. ... re ... contact of scents ... re ...
7. ... re ... contact of tastes ... re ...
8. ... re ... contact of touches ... re ...
9. ... re ... contact of ideas permanent or impermanent?û
ßThey are impermanent, venerable sir.û
ßThat which is impermanent is it unpleasant or pleasant?û
ßIt's unpleasant, venerable sir.û
ßThat which is impermanent, unpleasant, a changing thing is it suitable to be considered `that is mine, I am that, it's my self?'û
ßThat is not so, venerable sir.û
10. ßRàhula, the noble disciple seeing it thus turns away from the contact of forms turns away from the contact of sounds, turns away from the contact of scents, turns away from the contact of tastes, turns away from bodily contacts and turns away from the contact of ideas
11. ßTurning away detaches himself, is dispassionate and is released. Released, knowledge arises, `Birth is destroyed, the holy life is lived, duties are done, there's nothing more to wish'.û
17. 1. 5.
(5) Vedana Ý Feelings
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi. Then venerable Ràhula approached the Blessed One worshipped and sat on a side. Sitting on a side venerable Ràhula said to the Blessed One: ßVenerable sir, Blessed One, may I be taught so that I would withdraw and seclude and abide diligent and zealous to dispel.û
2. ßRàhula, are feelings born of eye contact permanent or impermanent?û
ßThey are impermanent, venerable sir.û
ßThat which is impermanent is it unpleasant or pleasant?û
ßIt's unpleasant, venerable sir.û
ßThat which is impermanent, unpleasant, a changing thing is it suitable to be considered `that is mine, I am that, it's my self?'û
ßThat is not so, venerable sir.û
5. ßRàhula, are feelings born of ear contact ... re ...
6. ... re ... feelings born of nose ontact ... re ...
7. ... re ... feelings born of tongue contact ... re ...
8. ... re ... feelings born of body contact ... re ...
9. Ràhula, are feelings born of mind contact permanent or impermanent?û
ßThey are impermanent venerable sir.û
ßThat which is impermanent is it unpleasant or pleasant?û
ßIt's unpleasant, venerable sir.û
ßThat which is impermanent, unpleasant, a changing thing is it suitable to be considered `that is mine, I am that, it's my self?'û
ßThat is not so, venerable sir.û
10. ßRàhula, the noble disciple seeing it thus turns away from feelings born of eye contact turns away from feelings born of ear contact, turns away from feelings born of nose contact, turns away from feelings born of tongue contact turns away from feelings born of body contact and turns away from feelings born of mind contact.
11. ßTurning away detaches himself, is dispassionate and is released. Released, knowledge arises, `Birth is destroyed, the holy life is lived, duties are done, there's nothing more to wish'.û
17. 1. 6.
(6) Sa¤¤a Ý Perceptions
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 Ràhula approached the Blessed One worshipped and sat on a side.
3. Sitting on a side venerable Ràhula said to the Blessed One: ßVenerable sir, Blessed One, may I be taught so that I would withdraw and seclude and abide diligent and zealous to dispel.û
4. ßRàhula, are perceptions of forms permanent or impermanent?û
ßThey are impermanent, venerable sir.û
ßThat which is impermanent is it unpleasant or pleasant?û
ßIt's unpleasant, venerable sir.û
ßThat which is impermanent, unpleasant, a changing thing is it suitable to be considered `that is mine, I am that, it's my self?'û
ßThat is not so, venerable sir.û
5. ßRàhula, are perceptions of sounds ... re ...
6. ... re ... perceptions of scents ... re ...
7. ... re ... perceptions of tastes ... re ...
8. ... re ... perceptions of touches ... re ...
9. Ràhula are perceptions of ideas permanent or impermanent?û
ßThey are impermanent venerable sir.û
ßThat which is impermanent is it unpleasant or pleasant?û
ßIt's unpleasant, venerable sir.û
ßThat which is impermanent, unpleasant, a changing thing is it suitable to be considered `that is mine, I am that, it's my self?'û
ßThat is not so, venerable sir.û
10. ßRàhula, the noble disciple seeing it thus turns away from perceptions of forms turns away from perceptions of sounds, turns away from perceptions of scents, turns away from perceptions of tastes, turns away from bodily perceptions and turns away from perceptions of ideas
11. ßTurning away detaches himself, is dispassionate and is released. Released, knowledge arises, `Birth is destroyed, the holy life is lived, duties are done, there's nothing more to wish'.û
17. 1. 7.
(7) Sa¤cetana Ý Intentions
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 Ràhula approached the Blessed One worshipped and sat on a side.
3. Sitting on a side venerable Ràhula said to the Blessed One: ßVenerable sir, Blessed One, may I be taught so that I would withdraw and seclude and abide diligent and zealous to dispel.û
4. ßRàhula, are intentions for forms permanent or impermanent?û
ßThey are impermanent, venerable sir.û
ßThat which is impermanent is it unpleasant or pleasant?û
ßIt's unpleasant, venerable sir.û
ßThat which is impermanent, unpleasant, a changing thing is it suitable to be considered `that is mine, I am that, it's my self?'û
ßThat is not so, venerable sir.û
5. ßRàhula, are intentions for sounds ... re ...
6. ... re ... intentions for scents ... re ...
7. ... re ... intentions for tastes ... re ...
8. ... re ... intentions for touches ... re ...
9. Ràhula are intentions for ideas permanent or impermanent?û
ßThey are impermanent, venerable sir.û
ßThat which is impermanent is it unpleasant or pleasant?û
ßIt's unpleasant, venerable sir.û
ßThat which is impermanent, unpleasant, a changing thing is it suitable to be considered `that is mine, I am that, it's my self?'û
ßThat is not so, venerable sir.û
10. ßRàhula, the noble disciple seeing it thus turns away from intentions for forms, turns away from intentions for sounds, turns away from intentions for scents, turns away from intentions for tastes, turns away from bodily intentions and turns away from intended ideas.
11. ßTurning away detaches himself, is dispassionate and is released. Released, knowledge arises, `Birth is destroyed, the holy life is lived, duties are done, there's nothing more to wish'.û
17. 1. 8.
(8) Taõha Ý Craving
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 Ràhula approached the Blessed One worshipped and sat on a side.
3. Sitting on a side venerable Ràhula said to the Blessed One: ßVenerable sir, Blessed One, may I be taught so that I would withdraw and seclude and abide diligent and zealous to dispel.û
4. ßRàhula, is craving for forms permanent or impermanent?û
ßIt is impermanent, venerable sir.û
ßThat which is impermanent is it unpleasant or pleasant?û
ßIt's unpleasant, venerable sir.û
ßThat which is impermanent, unpleasant, a changing thing is it suitable to be considered `that is mine, I am that, it's my self?'û
ßThat is not so, venerable sir.û
5. ßRàhula, is craving for sounds ... re ...
6. ... re ... craving for scents ... re ...
7. ... re ... craving for tastes ... re ...
8. ... re ... craving for touches ... re ...
9. Ràhula is craving for ideas permanent or impermanent?û
ßImpermanent, venerable sir.û
ßThat which is impermanent is it unpleasant or pleasant?û
ßIt's unpleasant, venerable sir.û
ßThat which is impermanent, unpleasant, a changing thing is it suitable to be considered `that is mine, I am that, it's my self?'û
ßThat is not so, venerable sir.û
10. ßRàhula, the noble disciple seeing it thus turns away from craving for forms, turns away from craving for sounds, turns away from craving for scents, turns away from craving for tastes, turns away from craving for touches and turns away from craving for ideas.
11. ßTurning away detaches himself, is dispassionate and is released. Released, knowledge arises, `Birth is destroyed, the holy life is lived, duties are done, there's nothing more to wish'.û
17. 1. 9.
(9) Dhàtu Ý The Elements
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 Ràhula approached the Blessed One worshipped and sat on a side.
3. Sitting on a side venerable Ràhula said to the Blessed One: ßVenerable sir, Blessed One, may I be taught so that I would withdraw and seclude and abide diligent and zealous to dispel.û
4Ý9. ßRàhula, is the earth element ... re ... the water element ... re ... fire element ... re ... air element ... re ... space element ... re ... consciousness element ... permanent or impermanent?û
ßIt is impermanent, venerable sir.û
ßThat which is impermanent is it unpleasant or pleasant?û
ßIt's unpleasant, venerable sir.û
ßThat which is impermanent, unpleasant, a changing thing is it suitable to be considered `that is mine, I am that, it's my self?'û
ßThat is not so, venerable sir
10. ßRàhula, the noble disciple seeing it thus turns away from the earth element ... re ... the water element ... re ... fire element ... re ... air element ... re ... space element ... re ... consciousness element
11. ßTurning away detaches himself, is dispassionate and is released. Released, knowledge arises, ßBirth is destroyed, the holy life is lived, duties are done, there's nothing more to wish'.û
17. 1. 10.
(10) Khandha 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. Then venerable Ràhula approached the Blessed One worshipped and sat on a side.
3. Sitting on a side venerable Ràhula said to the Blessed One: ßVenerable sir, Blessed One, may I be taught so that I would withdraw and seclude and abide diligent and zealous to dispel.û
4. -9. ßRàhula, is matter ... re ... are feelings ... re ...perceptions ... re ... determinations ... re ... is consciousness permanent or impermanent?û
ßIt is impermanent, venerable sir.û
ßThat which is impermanent is it unpleasant or pleasant?û
ßIt's unpleasant, venerable sir.û
ßThat which is impermanent, unpleasant, a changing thing is it suitable to be considered `that is mine, I am that, it's my self?'û
ßThat is not so, venerable sir
10. ßRàhula, the noble disciple seeing it thus turns away from matter ... re ... feelings ... re ... perceptions ... re ...determinations..... re ... consciousness
11. ßTurning away detaches himself, is dispassionate and is released. Released, knowledge arises, `Birth is destroyed, the holy life is lived, duties are done, there is nothing more to wish'.û
Samyutta Nikaya
Division II Ý Nidana
Book 17 Ý Rahula Samyutta
Chapter 1 Ý Pathamo Vagga
Namo tassa bhagavato arahato samma sambuddhassa
17. 1. 1.
(1) Cakkhu Ý The Eye
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 venerable Rahula approached the Blessed One worshipped and sat on a side.
3. Sitting on a side venerable Rahula said to the Blessed One: ßVenerable sir, Blessed One, may I be taught so that I would withdraw and seclude and abide diligent and zealous to dispel.û
4. ßRahula, is the eye permanent or impermanent?û
ßIt's impermanent, venerable sir.û
ßThat which is impermanent is it unpleasant or pleasant?û
ßIt's unpleasant, venerable sir.û
ßThat which is impermanent, unpleasant, a changing thing is it suitable to be considered `that is mine, I am that, it's my self?'û
ßThat is not so, venerable sir.û
5. ßRàhula, is the ear ... re ...
6. ... re ... nose ... re ...
7. ... re ... tongue ... re ...
8. ... re ... the body ... re ...
9. ... re ... the mind permanent or impermanent?û
ßIt's impermanent, venerable sir.û
ßThat which is impermanent is it unpleasant or pleasant?û
ßIt's unpleasant, venerable sir.û
ßThat which is impermanent, unpleasant, a changing thing is it suitable to be considered `that is mine, I am that, it's my self?'û
ßThat is not so, venerable sir.û
10. ßRàhula, the noble disciple seeing it thus turns away from the eye, turns away from the ear, turns away from the nose, turns away from the tongue, turns away from the body and turns away from the mind.
11. ßTurning away detaches himself, is dispassionate and is released. Released, knowledge arises, `Birth is destroyed, the holy life is lived, duties are done, there is nothing more to wish'.û
17. 1. 2.
(2) Råpam Ý Matter
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 Ràhula approached the Blessed One worshipped and sat on a side.
3. Sitting on a side venerable Ràhula said to the Blessed One: ßVenerable sir, Blessed One, may I be taught so that I would withdraw and seclude and abide diligent and zealous to dispel.û
4. ßRàhula, are forms permanent or impermanent?û
ßThey are impermanent, venerable sir.û
ßThat which is impermanent is it unpleasant or pleasant?û
ßIt's unpleasant, venerable sir.û
ßThat which is impermanent, unpleasant, a changing thing is it suitable to be considered `that is mine, I am that, it's my self?'û
ßThat is not so, venerable sir.û
5. ßRàhula, are sounds ... re ...
6. ... re ... scents ... re ...
7. ... re ... tastes ... re ...
8. ... re ... touches ... re ...
9. ... re ... ideas permanent or impermanent?û
ßThey are impermanent, venerable sir.û
ßThat which is impermanent is it unpleasant or pleasant?û
ßIt's unpleasant, venerable sir.û
ßThat which is impermanent, unpleasant, a changing thing is it suitable to be considered `that is mine, I am that, it's my self?'û
ßThat is not so, venerable sir.û
10. ßRàhula, the noble disciple seeing it thus turns away from forms turns away from sounds, turns away from scents, turns away from tastes, turns away from the body and turns away from ideas.
11. ßTurning away detaches himself, is dispassionate and is released. Released, knowledge arises, `Birth is destroyed, the holy life is lived, duties are done, there's nothing more to wish'.û
17. 1. 3.
(3) Vi¤¤aõa Ý Consciousness
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 Ràhula approached the Blessed One worshipped and sat on a side.
3. Sitting on a side venerable Ràhula said to the Blessed One: ßVenerable sir, Blessed One, may I be taught so that I would withdraw and seclude and abide diligent and zealous to dispel.û
4. ßRàhula, is eye-consciousness permanent or impermanent?û
ßIt's impermanent, venerable sir.û
ßThat which is impermanent is it unpleasant or pleasant?û
ßIt's unpleasant, venerable sir.û
ßThat which is impermanent, unpleasant, a changing thing is it suitable to be considered `that is mine, I am that, it's my self?'û
ßThat is not so, venerable sir.û
5. ßRàhula, is ear-consciousnes ... re ...
6. ... re ... nose-consciousness ... re ...
7. ... re ... tongue-consciousness ... re ...
8. ... re ... body-consciousness ... re ...
9. ... re ... mind-consciousness permanent or impermanent?û
ßIt's impermanent, venerable sir.û
ßThat which is impermanent is it unpleasant or pleasant?û
ßIt's unpleasant, venerable sir.û
ßThat which is impermanent, unpleasant, a changing thing is it suitable to be considered `that is mine, I am that, it's my self?'û
ßThat is not so, venerable sir.û
10. ßRàhula, the noble disciple seeing it thus, turns away from eye-consciosness, turns away from ear-consciosness, turns away from nose-consciosness, turns away from tongue-consciosness, turns away from body-consciosness and turns away from mind-consciosness.
11. ßTurning away detaches himself, is dispassionate and is released. Released, knowledge arises, `Birth is destroyed, the holy life is lived, duties are done, there's nothing more to wish'.û
17. 1. 4.
(4) Samphasso Ý Contact
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 Ràhula approached the Blessed One worshipped and sat on a side.
3. Sitting on a side venerable Ràhula said to the Blessed One: ßVenerable sir, Blessed One, may I be taught so that I would withdraw and seclude and abide diligent and zealous to dispel.û
4. ßRàhula, are contact of forms permanent or impermanent?û
ßThey are impermanent, venerable sir.û
ßThat which is impermanent is it unpleasant or pleasant?û
ßIt's unpleasant, venerable sir.û
ßThat which is impermanent, unpleasant, a changing thing is it suitable to be considered `that is mine, I am that, it's my self?'û
ßThat is not so, venerable sir.û
5. ßRàhula, are contact of sounds ... re ...
6. ... re ... contact of scents ... re ...
7. ... re ... contact of tastes ... re ...
8. ... re ... contact of touches ... re ...
9. ... re ... contact of ideas permanent or impermanent?û
ßThey are impermanent, venerable sir.û
ßThat which is impermanent is it unpleasant or pleasant?û
ßIt's unpleasant, venerable sir.û
ßThat which is impermanent, unpleasant, a changing thing is it suitable to be considered `that is mine, I am that, it's my self?'û
ßThat is not so, venerable sir.û
10. ßRàhula, the noble disciple seeing it thus turns away from the contact of forms turns away from the contact of sounds, turns away from the contact of scents, turns away from the contact of tastes, turns away from bodily contacts and turns away from the contact of ideas
11. ßTurning away detaches himself, is dispassionate and is released. Released, knowledge arises, `Birth is destroyed, the holy life is lived, duties are done, there's nothing more to wish'.û
17. 1. 5.
(5) Vedana Ý Feelings
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi. Then venerable Ràhula approached the Blessed One worshipped and sat on a side. Sitting on a side venerable Ràhula said to the Blessed One: ßVenerable sir, Blessed One, may I be taught so that I would withdraw and seclude and abide diligent and zealous to dispel.û
2. ßRàhula, are feelings born of eye contact permanent or impermanent?û
ßThey are impermanent, venerable sir.û
ßThat which is impermanent is it unpleasant or pleasant?û
ßIt's unpleasant, venerable sir.û
ßThat which is impermanent, unpleasant, a changing thing is it suitable to be considered `that is mine, I am that, it's my self?'û
ßThat is not so, venerable sir.û
5. ßRàhula, are feelings born of ear contact ... re ...
6. ... re ... feelings born of nose ontact ... re ...
7. ... re ... feelings born of tongue contact ... re ...
8. ... re ... feelings born of body contact ... re ...
9. Ràhula, are feelings born of mind contact permanent or impermanent?û
ßThey are impermanent venerable sir.û
ßThat which is impermanent is it unpleasant or pleasant?û
ßIt's unpleasant, venerable sir.û
ßThat which is impermanent, unpleasant, a changing thing is it suitable to be considered `that is mine, I am that, it's my self?'û
ßThat is not so, venerable sir.û
10. ßRàhula, the noble disciple seeing it thus turns away from feelings born of eye contact turns away from feelings born of ear contact, turns away from feelings born of nose contact, turns away from feelings born of tongue contact turns away from feelings born of body contact and turns away from feelings born of mind contact.
11. ßTurning away detaches himself, is dispassionate and is released. Released, knowledge arises, `Birth is destroyed, the holy life is lived, duties are done, there's nothing more to wish'.û
17. 1. 6.
(6) Sa¤¤a Ý Perceptions
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 Ràhula approached the Blessed One worshipped and sat on a side.
3. Sitting on a side venerable Ràhula said to the Blessed One: ßVenerable sir, Blessed One, may I be taught so that I would withdraw and seclude and abide diligent and zealous to dispel.û
4. ßRàhula, are perceptions of forms permanent or impermanent?û
ßThey are impermanent, venerable sir.û
ßThat which is impermanent is it unpleasant or pleasant?û
ßIt's unpleasant, venerable sir.û
ßThat which is impermanent, unpleasant, a changing thing is it suitable to be considered `that is mine, I am that, it's my self?'û
ßThat is not so, venerable sir.û
5. ßRàhula, are perceptions of sounds ... re ...
6. ... re ... perceptions of scents ... re ...
7. ... re ... perceptions of tastes ... re ...
8. ... re ... perceptions of touches ... re ...
9. Ràhula are perceptions of ideas permanent or impermanent?û
ßThey are impermanent venerable sir.û
ßThat which is impermanent is it unpleasant or pleasant?û
ßIt's unpleasant, venerable sir.û
ßThat which is impermanent, unpleasant, a changing thing is it suitable to be considered `that is mine, I am that, it's my self?'û
ßThat is not so, venerable sir.û
10. ßRàhula, the noble disciple seeing it thus turns away from perceptions of forms turns away from perceptions of sounds, turns away from perceptions of scents, turns away from perceptions of tastes, turns away from bodily perceptions and turns away from perceptions of ideas
11. ßTurning away detaches himself, is dispassionate and is released. Released, knowledge arises, `Birth is destroyed, the holy life is lived, duties are done, there's nothing more to wish'.û
17. 1. 7.
(7) Sa¤cetana Ý Intentions
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 Ràhula approached the Blessed One worshipped and sat on a side.
3. Sitting on a side venerable Ràhula said to the Blessed One: ßVenerable sir, Blessed One, may I be taught so that I would withdraw and seclude and abide diligent and zealous to dispel.û
4. ßRàhula, are intentions for forms permanent or impermanent?û
ßThey are impermanent, venerable sir.û
ßThat which is impermanent is it unpleasant or pleasant?û
ßIt's unpleasant, venerable sir.û
ßThat which is impermanent, unpleasant, a changing thing is it suitable to be considered `that is mine, I am that, it's my self?'û
ßThat is not so, venerable sir.û
5. ßRàhula, are intentions for sounds ... re ...
6. ... re ... intentions for scents ... re ...
7. ... re ... intentions for tastes ... re ...
8. ... re ... intentions for touches ... re ...
9. Ràhula are intentions for ideas permanent or impermanent?û
ßThey are impermanent, venerable sir.û
ßThat which is impermanent is it unpleasant or pleasant?û
ßIt's unpleasant, venerable sir.û
ßThat which is impermanent, unpleasant, a changing thing is it suitable to be considered `that is mine, I am that, it's my self?'û
ßThat is not so, venerable sir.û
10. ßRàhula, the noble disciple seeing it thus turns away from intentions for forms, turns away from intentions for sounds, turns away from intentions for scents, turns away from intentions for tastes, turns away from bodily intentions and turns away from intended ideas.
11. ßTurning away detaches himself, is dispassionate and is released. Released, knowledge arises, `Birth is destroyed, the holy life is lived, duties are done, there's nothing more to wish'.û
17. 1. 8.
(8) Taõha Ý Craving
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 Ràhula approached the Blessed One worshipped and sat on a side.
3. Sitting on a side venerable Ràhula said to the Blessed One: ßVenerable sir, Blessed One, may I be taught so that I would withdraw and seclude and abide diligent and zealous to dispel.û
4. ßRàhula, is craving for forms permanent or impermanent?û
ßIt is impermanent, venerable sir.û
ßThat which is impermanent is it unpleasant or pleasant?û
ßIt's unpleasant, venerable sir.û
ßThat which is impermanent, unpleasant, a changing thing is it suitable to be considered `that is mine, I am that, it's my self?'û
ßThat is not so, venerable sir.û
5. ßRàhula, is craving for sounds ... re ...
6. ... re ... craving for scents ... re ...
7. ... re ... craving for tastes ... re ...
8. ... re ... craving for touches ... re ...
9. Ràhula is craving for ideas permanent or impermanent?û
ßImpermanent, venerable sir.û
ßThat which is impermanent is it unpleasant or pleasant?û
ßIt's unpleasant, venerable sir.û
ßThat which is impermanent, unpleasant, a changing thing is it suitable to be considered `that is mine, I am that, it's my self?'û
ßThat is not so, venerable sir.û
10. ßRàhula, the noble disciple seeing it thus turns away from craving for forms, turns away from craving for sounds, turns away from craving for scents, turns away from craving for tastes, turns away from craving for touches and turns away from craving for ideas.
11. ßTurning away detaches himself, is dispassionate and is released. Released, knowledge arises, `Birth is destroyed, the holy life is lived, duties are done, there's nothing more to wish'.û
17. 1. 9.
(9) Dhàtu Ý The Elements
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 Ràhula approached the Blessed One worshipped and sat on a side.
3. Sitting on a side venerable Ràhula said to the Blessed One: ßVenerable sir, Blessed One, may I be taught so that I would withdraw and seclude and abide diligent and zealous to dispel.û
4Ý9. ßRàhula, is the earth element ... re ... the water element ... re ... fire element ... re ... air element ... re ... space element ... re ... consciousness element ... permanent or impermanent?û
ßIt is impermanent, venerable sir.û
ßThat which is impermanent is it unpleasant or pleasant?û
ßIt's unpleasant, venerable sir.û
ßThat which is impermanent, unpleasant, a changing thing is it suitable to be considered `that is mine, I am that, it's my self?'û
ßThat is not so, venerable sir
10. ßRàhula, the noble disciple seeing it thus turns away from the earth element ... re ... the water element ... re ... fire element ... re ... air element ... re ... space element ... re ... consciousness element
11. ßTurning away detaches himself, is dispassionate and is released. Released, knowledge arises, ßBirth is destroyed, the holy life is lived, duties are done, there's nothing more to wish'.û
17. 1. 10.
(10) Khandha 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. Then venerable Ràhula approached the Blessed One worshipped and sat on a side.
3. Sitting on a side venerable Ràhula said to the Blessed One: ßVenerable sir, Blessed One, may I be taught so that I would withdraw and seclude and abide diligent and zealous to dispel.û
4. -9. ßRàhula, is matter ... re ... are feelings ... re ...perceptions ... re ... determinations ... re ... is consciousness permanent or impermanent?û
ßIt is impermanent, venerable sir.û
ßThat which is impermanent is it unpleasant or pleasant?û
ßIt's unpleasant, venerable sir.û
ßThat which is impermanent, unpleasant, a changing thing is it suitable to be considered `that is mine, I am that, it's my self?'û
ßThat is not so, venerable sir
10. ßRàhula, the noble disciple seeing it thus turns away from matter ... re ... feelings ... re ... perceptions ... re ...determinations..... re ... consciousness
11. ßTurning away detaches himself, is dispassionate and is released. Released, knowledge arises, `Birth is destroyed, the holy life is lived, duties are done, there is nothing more to wish'.û
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