Sutta Pitaka
Samyutta Nikaya
Volume IV Ý Salayatanavaggo
Samyutta 34 Ý Salayatana Samyutta
Chapter 19 Ý Asivisa Vaggo
34. 19. 1.
(238) Asivisa Ý Snake Poison
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. ßIt's like, there are four dangerously venomous snakes and a man who abhors unpleasantness wants to live, comes there and he is told, good one, these dangerously venomous snakes, from time to time have to be taken out, bathed, fed and put away. If you anger one or the other, of them you come to death or deathly unpleasantness, so do the needful.
4. ßThis man terrified of the dangerously venomous snakes runs away from them. Then he is told, good man, five hostile warders follow you close behind, thinking whenever we get at him, there itself we will kill him, so do the needful.
5. ßThis man terrified of the dangerously venomous snakes and terrified of the hostile warders, runs away from them. Then he is told, good man, a sixth secret watcher with raised sword follows you close behind, thinking whenever I get at him, there itself I will slay him, so do the needful.
6. ßThis man terrified of the dangerously venomous four snakes, the five hostile warders, a sixth secret watcher following him with raised sword, runs away from them. Seeing an abandoned village he enters any house with its emptiness, useless void nature. Whatever vessels he touches are empty, useless and void and he is told, this is a plundered village, so do the needful.
7. ßThis man terrified of the dangerously venomous four snakes, the five hostile warders, a sixth secret watcher following him with raised sword and the village plunderers, runs away from them. Then seeing a huge expanse of water, the hither bank with fear and the thither bank calm and fear dispelled, yet does not see a boat to cross over or a bridge to cross to the other side
8. ßMonks, seeing this it occurred to that man, the hither shore of this huge expanse of water is with fear, the thither shore calm and without fear, there is no boat to cross over, nor a bridge to cross to the other side.
9. ßMonks, then that man collects grass, sticks, branches and leaves and builds a raft and with the efforts of his hands and feet safely reaches the other shore, hard ground, a Brahmin.
10. ßMonks, this is a simile I have given you, to explain the meaning.
11. ßMonks the four venomous snakes, is a synonym for the four primary elements of earth, water, fire, and air.
12. ßThe five hostile warders is a synonym for the five holding masses of matter, feelings, perceptions, intentions and consciousness.
13. ßMonks the sixth secret watcher with raised sword is a synonym for interest and greed.
14. ßMonks, empty village is a synonym for the six personal spheres. The wise man examines its useless empty nature through the eye, ear, nose.
He examines its useless, empty nature through the tongue and the body.
He examines its useless empty nature through the mind.
15. ßMonks, plunderers of villages are a synonym for the six external spheres. Monks, the eye threshes into pleasing and displeasing forms. The ear, nose, tongue thresh into pleasing and displeasing sounds, scents and savories.
The body and mind thresh into pleasing and displeasing touches and ideas.
16. ßMonks, the great ocean is a synonym for the four floods of sensuality, being, views and ignorance.
17. ßMonks the fear stricken hither shore is a synonym for self view.
18. ßMonks, the thither shore is a synonym for the fear dispelled peaceful extinct state.
19. ßMonks, raft is a synonym for the Noble Eightfold Path, consisting of right view, re right concentration
20. ßMonks, exerting with hands and feet is a synonym for arousing effort.
21. ßMonks, crossed over to hard ground, a Brahmin is a synonym for the worthy one.û
34. 19. 2.
(239) Ratå Ý Delighted
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 endowed with three things here and now abides with much pleasantness and wisely yoked to the destruction of desires. What three? They are guarding the doors of the mental faculties, knowing the right amount to partake and yoking to wakefulness.
4. ßMonks, how does the monk guard the doors of the mental faculties?
ßThe monk seeing a form does not take the sign or detail. If evil demerit thoughts of unpleasant covetousness flow to his mind when abiding with the mental faculty of the eye unguarded, he yokes himself to protect and guard the mental faculty of the eye.û
Repeat for hearing a sound, cognizing a scent, tasting a savory, cognizing a touch
ßCognizing an idea he does not take the sign or detail. If evil demerit thoughts of unpleasant covetousness flow to his mind when abiding with the mental faculty of the mind unguarded, he yokes himself to protect and guard the mental faculty of the mind.
5. ßJust as at the four cross-roads of some flat land, there's a chariot to which thoroughbreds are yoked and mounted by the charioteer; a trainer of horses, ready with reins and whip at hand to proceed or recede, where and when he wishes. In the same manner monks the monk is instructed and trained to guard, protect, tame and appease the mental faculties.
6. ßMonks, how does the monk know the right amount to partake?
ßHere, monks, the monk partakes food reflecting, its not for play, intoxication, or to look beautiful and nice, it's for the upkeep of the body without attachment to tastes, as help to lead the holy life Thus I will appease earlier unpleasant feelings and not give rise to new unpleasant feelings. I will partake food faultlessly, for a pleasant abiding.
7. ßJust as a man would anoint his wound for only curing it, anoint the eye only to put an end to the pain. In the same manner monks, the monk partakes food reflecting, it's not for play, intoxication, or to look beautiful and nice, it's for the upkeep of the body without attachment to tastes, as help to lead the holy life Thus I will appease earlier unpleasant feelings and not give rise to new unpleasant feelings. I will partake food faultlessly, for a pleasant abiding.
8. ßMonks, how is the monk yoked to wakefulness?
During the day, the monk sitting somewhere purifies the mind from obstructing thoughts. During the first watch of the night the monk sitting somewhere purifies the mind from obstructing thoughts In the middle watch of the night turning to his right lies down, making the lion's posture, keeping one foot over the other, and mindful and aware of the perception of waking. In the last watch of the night the monk sitting somewhere purifies the mind from obstructing thoughts.
ßMonks, the monk is yoked to wakefulness in this manner.
9. ßMonks, the monk endowed with these three things here and now abides with much pleasantness and wisely yoked to the destruction of desires.û
34. 19. 3
(240) Kummo Ý Turtle
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. From there the Blessed One addressed the monks:
3. ßMonks, in the past a certain turtle was waiting on the bank of a rivulet in the evening to catch a prey.
4. ßThe turtle saw a fox too waiting for a prey in the distance and it pulled its limbs together with the head under his shell and waited silently and unconcerned.
5. ßMonks, the fox too saw the turtle in the distance approached and waited near him, thinking, if he puts out one or the other of his limbs or head, I will pull it out kill and eat it here itself.
6. ßAs the turtle did not put out any of his limbs or head, the fox went away angrily not getting a chance.
7. ßMonks, in the same manner Death the Evil One constantly, uninterruptedly waits on you, thinking, indeed I will get a chance from them through the eye, ear, nose, tongue, body or mind
8. ßTherefore monks abide guarding your mental faculties.
ßMonks, seeing a form do not take the sign or detail. If evil demerit thoughts of unpleasant covetousness flow to your minds when abiding with the mental faculty of the eye unguarded, yoke yourselves to protect and guard the mental faculty of the eye. Repeat for hearing a sound, cognizing a scent, tasting a savory, cognizing a touch
ßCognizing an idea do not take the sign or detail. If evil demerit thoughts of unpleasant covetousness flow to your minds when abiding with the mental faculty of the mind unguarded, yoke yourselves to protect and guard the mental faculty of the mind
ßMonks, when you abide with guarded doors of the mental faculties. You too anger Death the Evil One and he will go away without a chance like the fox that turns away from the turtle.
Like the turtle with his limbs inside his shell,
Monks, collect your thoughts together
Not settling to hurt another,
Extinguish without blaming anyone,û
34. 19. 4.
(241) Dhàrukkhanda 1 Ý Mass of Wood 1
1. At one time the Blessed One lived in Kosambi on the bank of river Ganges.
2. The Blessed One seeing a huge mass of wood carried along by the current of the river, addressed the monks: ßMonks, do you see that huge mass of wood carried along by the current of river Ganges?û
ßYes, venerable sir we do.û
3. ßMonks, if this mass of wood does not reach the hither bank, the thither bank, does not sink in the middle, does not reach high ground, is not seized by humans, is not seized by non-humans, is not caught in a whirlpool, does not deteriorate from within, it bends, slants and turns towards the ocean. What is the reason? Monks, the current of river Ganges bends, slants and turns towards the ocean. In the same manner monks, if you do not reach the hither bank, the thither bank, do not sink in the middle, do not reach high ground, are not seized by humans, are not seized by non-humans, are not caught in a whirlpool, do not deteriorate from within, you bend, slant and turn towards extinction. What is the reason? Monks, right view bends, slants and turns towards extinction.
4. ßWhen this was said a certain monk said to the Blessed One, venerable sir, what is the hither shore, what is the thither shore, what is the middle, what is to sink, what is to reach high ground, what is the seizure by humans, what is the seizure by non-humans, what is the whirlpool and what is deterioration from within?
5. ßMonk, the hither shore is a synonym for the six personal spheres.
6. ßMonk, the thither shore is a synonym for the six external spheres.
7. ßTo sink in the middle is a synonym for interest and greed.
8. ßMonk, to reach high ground is a synonym for measuring as I am.
9. ßMonk, what is seizure by humans? Here the monk lives associating lay people sharing interests, grief, pleased with the pleasant, unhappy with the unhappy and he yokes himself to whatever arisen situation. Monk, this is called seizure by humans.
10. ßMonks, what is seizure by non-humans? Here, monk, a certain one leads the holy life aspiring to be born in a certain heavenly clan. Leading the holy life observing these virtues, observances and austerities may I be born in the company of such and such a god! Monk, this is called seizure by non humans.
11. ßMonk, whirlpool is a synonym for the five strands of sensuality.
12. ßMonk, what is the deterioration from within? Here, monks, someone is not virtuous, thinks evil, vile thoughts, has secret actions, has only promised to be a recluse and lead the holy life. Evil thoughts leak from him. This is deterioration from within.
13. At that time the cowherd Nanda was in the vicinity of the Blessed One, and said to the Blessed One: ßVenerable sir, I do not reach the hither bank nor the thither bank. I do not sink in the middle, nor reach high ground. I am not seized by humans, non-humans, nor caught in a whirlpool and I do not deteriorate from within, may I gain the going forth and the higher ordination.û
ßThen Nanda, return the herd to the master.û
ßVenerable sir, they are with calves and they will go.û
ßNanda, you return them to the master.û
14. Then the cowherd Nanda returned the herd to the master and approached the Blessed One and said: ßVenerable sir, I have returned the herd to the master. May I gain the going forth and the higher ordination in the presence of the Blessed Oneû
15. The cowherd Nanda obtained the going forth and the higher ordination and before long venerable Nanda secluded and withdrawing from the crowd, for whatever purpose sons of clansmen rightfully go forth, that highest end of the holy life he realized here and now.
16. Venerable Nanda became a worthy one.
34. 19. 5.
(242) Dhàrukkhanda 2 Ý Mass of Wood 2
1. At one time the Blessed One lived in Kimbila on the bank of river Ganges.
2. The Blessed One seeing a huge mass of wood carried along by the current of the river, addressed the monks: ßMonks, do you see that huge mass of wood carried along by the current of river Ganges?û
ßYes, venerable sir we do.û
3. ßMonks, if this mass of wood does not reach the hither bank, the thither bank, does not sink in the middle, does not reach high ground, is not seized by humans, is not seized by non-humans, is not caught in a whirlpool, does not deteriorate from within, it bends, slants and turns towards the ocean. What is the reason? Monks, the current of river Ganges bends, slants and turns towards the ocean. In the same manner monks, if you do not reach the hither bank, the thither bank, do not sink in the middle, do not reach high ground, are not seized by humans, are not seized by non-humans, are not caught in a whirlpool, do not deteriorate from within, you bend, slant and turn towards extinction. What is the reason? Monks, right view bends, slants and turns towards extinction.
4. When this was said venerable Kimbila said to the Blessed One, venerable sir, what is the hither shore, what is the thither shore, what is the middle, what is to sink, what is to reach high ground, what is the seizure by humans, what is the seizure by non-humans, what is the whirlpool and what is deterioration from within?
5. ßKimbila, the hither shore is a synonym for the six personal spheres.
6. ßKimbila, the thither shore is a synonym for the six external spheres.
7. ßTo sink in the middle is a synonym for interest and greed.
8. ßKimbila, to reach high ground is a synonym for measuring as I am.
9. ßKimbila,what is seizure by humans? Here the monk lives associating lay people sharing interests, grief, pleased with the pleasant, unhappy with the unhappy and he yokes himself to whatever arisen situation. Kimbila, this is called seizure by humans.
10. ßKimbila, what is seizure by non-humans? Here, Kimbila, the monk leads the holy life aspiring to be born in a certain heavenly clan. Leading the holy life observing these virtues, observances and austerities may I be born in the company of such and such a god! Kimbila, this is called seizure by non humans.
11. ßKimbila, whirlpool is a synonym for the five strands of sensuality.
12. ßMonk, what is the deterioration from within? Here, Kimbila, the monk falls into some transgression, how to emerge from it is also shown. This is deterioration from within.
34. 19. 6.
(243) Avassuto Ý Leaking
1. At one time the Blessed One was living with the Sakyas in Gosita's monastery in Kapilavatthu.
2. At that time the Sakyas of Kapilavatthu had finished constructing a new assembly hall, which was not inhabited by any recluse or Brahmin or any human to date.
3. The Sakyas of Kapilavatthu approached the Blessed One, worshipped and sat on a side.
4. Sitting the Sakyas of Kapilavatthu said to the Blessed One: ßVenerable sir, the Sakyas of Kapilavatthu have finished constructing a new assembly hall, which is not inhabited by any recluse or Brahmin or any human to date; may the Blessed One dwell there first so that it will be for the welfare and happiness of the Sakyas of Kapilavatthu for a long time.
The Blessed One accepted it in silence.
5. The Sakyas of Kapilavatthu, knowing that the Blessed One had accepted the invitation, got up from their seats, worshipped and circumambulated the Blessed One and approached the new assembly hall. Having approached the new assembly hall, they covered it completely with white cloth, prepared seats, placed water pots, lighted an oil lamp, approached the Blessed One, and informed him: ßVenerable sir, the new assembly hall is completely covered with white cloth, seats are prepared, water pots are placed, an oil lamp is lighted, and it is the right time for the Blessed One to do the suitable.û
6. Then the Blessed One dressed and taking bowl and robes approached the new assembly hall together with the Community of monks. Having approached the Blessed One washed his feet, entered the assembly hall and sat against the central pillar facing east. The Community of monks too washed their feet entered the assembly hall and sat against the western wall facing east, with the Blessed One in front of them. The Sakyas of Kapilavatthu too washed their feet entered the assembly hall and sat against the eastern wall facing west with the Blessed One in front of them.
7. The Blessed One incited, advised and made the hearts light of the Sakyas of Kapilavatthu until late in the night, and sent them away saying, Gotama's õight has dwindled, now do the suitable.
The Sakyas of Kapilavatthu taking the hint got up from their seats, worshipped and circumambulated the Blessed One and went away.
8. Soon after the Sakyas of Kapilavatthu had left, the Blessed One addressed venerable Mahamoggallana: ßMoggallana, the Community of monks are wide awake, give them a sermon, I would lie down, my back is aching.û
Venerable Mahamoggallana agreed to do it.
9. The Blessed One folded the twofold robe into four laid it and lay on it turning to his right in the lion's posture, keeping one foot over the other and mindful and aware of the perception of getting up.
10. Then venerable Mahamoggallana addressed the monks: ßFriends, Monks.û
And they replied: ßYes, friend.û
Venerable Mahamoggllana said: ßI will teach the method of leaking with desires and not leaking with desires. Listen and attend carefully to it.û
ßYes, friend, we will.û
And venerable Mahamoggallana said:
11. ßFriends, how happens the leaking of desires?
ßFriends, monks, the monk, seeing a pleasing form indulges in it and seeing a displeasing form is troubled, he abides with mindfulness of the body not established, with a limited mind and there too not knowing the release of mind and the release through wisdom, as it really is, how arisen evil thoughts cease without anything remaining.û
Repeat for hearing a pleasing sound, scenting a pleasing scent, tasting a pleasing savory, cognizing a pleasing touch and cognizing a pleasing idea.
ß indulges in it and seeing a displeasing idea is troubled, he abides with mindfulness of the body not established, with a limited mind and there too not knowing the release of mind and the release through wisdom, as it really is, how the arisen evil thoughts cease without anything remaining.
12. ßFriends, monks, to this, it is said the monk leaks with desires for forms cognizable by eye-consciousness. Death approaches him through the eye and gains a sign and gains entry. Repeat for sounds cognizable by ear-consciousness, scents cognizable by nose-consciousness, tastes cognizable by tongue-consciousness, touches cognizable by body-consciousness and ideas cognizable by mind-consciousness. Death approaches him through the mind and gains a sign and gains entry.
13. ßLike a man approaching a hut made of dried grass or reeds quite dry with time, from the east, west, north, south or from below above or any direction with a lighted grass torch and the fire would snatch a chance to burn it, in the same manner Death approaching him snatches a sign for entry through the eye, ear, nose, tongue, body or mind.
14. ßMonks, the monk abiding in this manner, is overcome by forms not the monk overcomes forms, is overcome by sounds not the monk overcomes sounds, is overcome by scents not the monk overcomes scents, is overcome by savories not the monk overcomes savories, is overcome by touches not the monk overcomes touches, is overcome by ideas not the monk overcomes ideas.
ßMonks, this is called the monk is overcome by forms, sounds, scents, savories, touches and ideas, overcome by evil, defiled, demerit thoughts with trouble, future birth, unpleasant results and repeated decay and death.
ßFriends, thus happens the leaking of desires.
15. ßFriends, how happens the non-leaking of desires?
ßFriends, monks, the monk, seeing a pleasing form does not indulge in it and seeing a displeasing form is not troubled, he abides with mindfulness of the body established, with a limitless mind and there too knowing the release of mind and release through wisdom, as it really is, how arisen evil thoughts cease without anything remaining.û
Repeat for hearing a pleasing sound, scenting a pleasing scent, tasting a pleasing savory, cognizing a pleasing touch and cognizing a pleasing idea does not indulge in it and seeing a displeasing idea is not troubled.
ßHe abides with mindfulness of the body established, with a limitless mind and there too knowing the release of mind and the release through wisdom, as it really is, how arisen evil thoughts cease without anything remaining. Friends, monks, to this it is said the monk does not leak with desires for forms cognizable by eye-consciousness. Death approaches such a monk through the eye and does not gain a sign and gain entry. Repeat for sounds cognizable by ear-consciousness, scents cognizable by nose-consciousness, tastes cognizable by tongue-consciousness, touches cognizable by body-consciousness and ideas cognizable by mind-consciousness. Death approaches him through the mind and does not gain a sign and gain entry.
16. ßLike a man who approaches a gabled house or gabled hall made of kneaded clay and well plastered, from the east, west, north, south or from below with a lighted grass torch, that fire would not get a chance to burn it. In the same manner, Death approaching a monk abiding in such a manner does not get a sign for entry through the eye, ear, nose, tongue, body or mind.
17. ßMonks, the monk abiding in this manner, overcomes forms and forms do not overcome the monk, overcomes sounds and sounds do not overcome the monk, overcomes scents and scents do not overcome the monk, overcomes savories and savories do not overcome the monk, overcomes touches and touches do not overcome the monk, overcomes ideas and ideas do not overcome the monk.
ßMonks, this is called the monk is master of forms, sounds, scents, savories, touches and ideas and is not mastered by evil, defiled, demerit thoughts with trouble, future birth, unpleasant results and repeated decay and death.
ßFriends, thus happens the non-leaking of desires.û
18. Then the Blessed One got up and addressed venerable Mahamoggallana. ßIt's good, Moggallana, that you taught the monks the leaking of desires and the not leaking of desires.û
19. After the sermon was over, venerable Mahamoggallana waited for the approval of the Teacher, and the monks delighted in the words of venerable Mahamoggallana.
34. 19. 7.
(244) Dukkhadhammà Ý Unpleasant Things
1. At one time the Blessed One was living with the Sakyas in Gosita's monastery in Kapilavatthu.
2. From there the Blessed One addressed the monks:
3. ßMonks, to the extent the monk knows the arising and fading of all unpleasant things, as they really are, to that extent he sees his sensuality lessened as the absence of a persistent filling of the mind with sensual interest, sensual love, sensual stupor and sensual wailing and he behaves and abides, awakened to that extent without evil demerit thoughts of unpleasant covetousness filling his mind persistently.
4. ßMonks, how does the monk know the arising and fading of all unpleasant things as they really are?
ßThis is matter, the arising of matter and this is its fading. These are feelings, their arising and their fading. These are perceptions, their arising and their fading. These are intentions, their arising and their fading. This is consciousness, its arising and its fading. Thus the monk knows the arising and fading of all unpleasant things as they really are.
5. ßMonks, how is the monk's lessened sensuality seen, as the absence of sensual interest, sensual love, sensual stupor, and sensual wailing? Just as a man coming to a pit of charcoal deep to the height of a man, burning and red, free of smoke, is taken hold by his limbs, against his wishes by two strong men and is put into the pit of charcoal and he detests and turns his body away from it. What is the reason? Monks, that man knows, if I fall into this pit, I will die or come to deathly unpleasantness. In like manner the monk has seen sensuality comparable to a pit of burning charcoal. As a result sensual interest, love, stupor and wailing do not persistently fill his mind.
6. ßMonks, how is the monk's behavior and abiding awakened, so that evil demerit thoughts of unpleasant coveting do not fill his mind persistently? Just as a man who has entered a thickly overgrown thorny thicket, would be careful moving forward, backward, or to either of the sides, above or below. In like manner in the dispensation of the noble ones, pleasant, agreeable forms in the world are called thorns.
7. ßKnowing this, control and lack of control should be known.
8. ßMonks, what is lack of control? Here the monk, seeing a pleasing form indulges in it and seeing a displeasing form is troubled, abiding with mindfulness of the body not established, with a limited mind and there too not knowing the release of mind and release through wisdom, as it really is, how arisen evil thoughts cease without anything remaining.û
Repeat for hearing a pleasing sound, scenting a pleasing scent, tasting a pleasing savory, cognizing a pleasing touch, and cognizing a pleasing idea.
ß indulges in it and cognizing an unpleasant idea is troubled abiding mindfulness of the body not established, with a limited mind and there too, not knowing the release of mind and the release through wisdom, as it really is, how arisen evil thoughts cease without anything remaining.
ßMonks, this is lack of control.
9. ßMonks, what is control? Here, monks, the monk, seeing a pleasing form does not indulge in it and seeing a displeasing form is not troubled, abides with mindfulness of the body established, with a limitless mind and there too knowing the release of mind and release through wisdom, as it really is, how arisen evil thoughts cease without anything remaining.û
Repeat for hearing a pleasing sound, scenting a pleasing scent, tasting a pleasing savory, cognizing a pleasing touch and cognizing a pleasant idea.
ß does not indulge in it and cognizing an unpleasant idea is not troubled. He abides with mindfulness of the body established, with a limitless mind and there too, knowing the release of mind and the release through wisdom, as it really is, how arisen evil thoughts cease without anything remaining.
ßMonks, this is control.
10. ßMonks, the monk behaving and abiding thus on a certain day recollects demerit thoughts that are bonds, owing to bewilderment of mindfulness. Slowly his mindfulness arises, yet quickly he dispels, chases them away, destroys them and makes them not arise again. Like the manner in which a few drops of water put into an iron pot heated throughout the day vanishes and disappears in no time.
11. ßMonks, to the monk behaving and abiding in this manner, the awakening arises how evil demerit thoughts of coveting and unpleasantness do not fill the mind persistently. Monks, the monk behaving and abiding in this manner is approached by kings, kings' ministers, friends, ministers, relations, blood relations with offerings saying: `Good one, what's the use of a robe for you, for begging shaven headed, step down from the holy life, partake of sensuality and do merit. It is not possible that the monk behaving and abiding in this manner would step down from the holy life.
12. ßMonks, it's like a vast number of people had assembled at river Ganges to change its course with baskets and hoe, to bend gradually slant and incline it to the western plains. Monks, would that vast number of people turn river Ganges in the opposite direction?û
ßNo, venerable sir, they would not happen.û
ßWhat is the reason?û
ßVenerable sir, river Ganges bends, gradually slants and inclines towards the east. It is not easy to change its course. It will be only exhaustion to the vast number of people.û
13. ßMonks, in the same manner, the monk behaving and abiding in this manner is approached by kings, kings' ministers, friends, ministers, relations, blood relations with offerings saying: `Good one, what's the use of a robe for you, for begging shaven headed! Step down from the holy life, partake of sensuality and do merit! It is not possible that the monk behaving and abiding in this manner would step down from the holy life. What is the reason? Monks, since long, his mind was bent, had sloped gradually and was inclined to seclusion and it is not possible that he would step down from the holy life.û
34. 19. 8.
(245) Kiüsukha Ý What is Pleasantness
1. At one time the Blessed One was living with the Sakyas in Gosita's monastery in Kapilavatthu.
2. Then a certain monk approached another and asked him: ßFriend, how is a monk's view rectified?û
ßFriend, when the monk knows as it really is, the arising and fading of the six spheres of contact, his view becomes rectified.û
3. That monk not satisfied with his explanation, approached another monk and said: ßFriend, how is a monk's view rectified?û
ßFriend, when the monk knows as it really is, the arising and fading of the five holding masses, his view becomes rectified.û
4. That monk not satisfied with his explanation, approached another monk and said: ßFriend, how is a monk's view rectified?û
ßFriend, when the monk knows as it really is, the arising and fading of the four primary elements, his view becomes rectifiedû
5. That monk not satisfied with his explanation, approached another monk and said: ßFriend, how is a monk's view rectified?û
ßFriend, when the monk knows as it really is, that all arising things are fading things, his view becomes rectified.û
6. That monk not satisfied with his explanation, approached the Blessed One, worshipped and sat on a side. Sitting, said to the Blessed One: ßVenerable sir, I approached a certain monk and asked him, `Friend, how is a monk's view rectified,' and he replied, `Friend, when the monk knows as it really is, the arising and fading of the six spheres of mental contact, his view becomes rectified.'
Venerable sir, not satisfied with his explanation I approached another monk and said `Friend, how is a monk's view rectified,' and he replied, `Friend, when the monk knows as it really is, the arising and fading of the five holding masses, his view becomes rectified.'
Venerable sir, not satisfied with his explanation I approached another monk and said, `Friend, how is a monk's view rectified,' and that monk said, `Friend, when the monk knows as it really is, the arising and fading of the four primary elements, his view becomes rectified.'
Venerable sir, not satisfied with his explanation I approached another monk and said, `Friend, how is a monk's view rectified,' and he said, `Friend, when the monk knows as it really is, that all arising things are fading things, his view becomes rectified.'
Venerable sir, not satisfied with his explanation, I have approached the Blessed One. Venerable sir how is a monk's view rectified?û
7. ßMonk, like a man who does not know what pleasantness is, would approach someone who knew pleasantness and asked him, `Good one, what is pleasantness,' and he would reply, `Good one, pleasantness is black, like a burnt stake,' and according to his words, that man concluded this should be pleasantness.
ßYet not satisfied with his explanation he would approach another who knew pleasantness and asked him, `Good one, what is pleasantness,' and he would reply, `Good one, pleasantness is red, like a piece of flesh,' and according to his words, that man concluded this should be pleasantness.
ßYet not satisfied with his explanation he approached another who knew pleasantness and asked him, `Good one, what is pleasantness,' and he would reply, `Good one, pleasantness is living splendidly only to eat,' and according to his words, that man concluded this should be pleasantness.
ßYet not satisfied with his explanation he approached another who knew pleasantness and asked him, `Good one, what is pleasantness and he would reply, `Good one, pleasantness is a lot of leaves and fruits,' and according to his words, that man concluded this should be pleasantness.
ßMonk, in this manner according to the extent of their purity, these Great Beings individually explained pleasantness.
8. ßMonk, just as a king of the bordering states has a protected city, with a ditch, embankment, a banner, and six doors to enter. He has a wise, far-seeing gatekeeper to stop the unknown from entering the city. Two quick messengers come from the east and ask the gatekeeper, `Good one, where is the governor of this city?' and he would be told, `Sir, he sits at the central junction of the four crossroads.' Then the two quick messengers convey the message as it really is to the governor of the city, and fall to the path they have to follow. Two quick messengers come from the west, re north, re south and ask the gatekeeper, `Good one, where is the governor of this city?' and they would be told, `Sir, he sits at the central junction of the four crossroads.' Then the two quick messengers convey the message as it really is to the governor of the city, and fall to the path they have to follow.
9. ßMonk, I have given you a simile to explain the meaning. Monk, city is a synonym for this body of four primary elements, brought forth by mother and father, fed with rice and bread, and subjected to impermanence by rubbing, abrasion, breaking, and destruction.
ßMonk, the six doors is a synonym for the six personal spheres.
ßMonk, gatekeeper is a synonym for mindfulness.
ßTwo quick messengers is a synonym for calm and insight.
ßMonk, governor of the city is a synonym for consciousness.
ßMonk, the four crossroads at the centre is a synonym for the four primary elements of earth, water, fire, and air.
ßMonk, the word as it really is, the synonym for extinction.
ßMonk, the path followed is a synonym for the noble eightfold path of right view, re right concentration.û
34. 19. 9.
(246) Vãõà Ý Violin
1. At one time the Blessed One was living with the Sakyas in Gosita's monastery in Kapilavatthu
2. From there the Blessed One addressed the monks:
3. ßMonks, in whoever monk's or female monk's mind would arise interest, or greed, or hate, or delusion, or repulsion for forms cognizable by eye consciousness there is a need to check that mind, that path is with fear, sharing fear, with thorns, with seizing, it's following a deviant wrong path beset with danger, it's a path followed by non-Great Beings, you should not cognize such forms cognizable by eye-consciousness.û
Repeat for sounds cognizable by ear consciousness and for scents cognizable by nose-consciousness.
ßIn whoever monk's or female monk's mind would arise, interest, or greed, or hate, or delusion, or repulsion for tastes cognizable by tongue consciousness re for ideas cognizable by mind consciousness there is a need to check that mind, that path is with fear, sharing fear, with thorns, with seizing, it's following a deviant wrong path beset with danger, it's a path followed by non-Great Beings, you should not cognize such ideas cognizable by mind-consciousness.
4. ßMonks like cattle that enter a field with grown corn that has a negligent guardian, to eat their fill and be swooned. In the same manner monks the not learned ordinary man, not restrained in the six doors of mental contact, would enjoy the five strands of sensuality to his heart's content and would be intoxicated.
5. ßMonks like cattle that enter a field to eat their fill of grown corn, with a diligent guardian, would be got hold by their nose string, thoroughly beaten and chased out.
ßMonks, for the second time the cattle entering the field with grown corn re
ßMonks, for the third time the cattle entering the field with grown corn that has a diligent guardian, would be got hold, by their nose strings thoroughly beaten and chased out. In the same manner monks until the monk's mind becomes thoroughly straightforward and settles in one point in the six spheres of mental contact, it should be guarded.
6. ßMonks, like, there was a king or a king's minister who had not heard the sound of the violin. Hearing the sound of the violin he would say: `Good one, what is that sound it arouses my sensual desires, intoxicates, entices and binds me?'
ß`Lord, it is the violin, that produces a very pleasant sound, arouses sensual desires, intoxicates, entices and binds.'
ßThen he is told, `Go! Good one, bring me that violin.' Bringing the violin he would say, `Lord, this is that violin whose sound was pleasant, aroused sensual desires, intoxicated, enticed and was binding'
ßHe would say, `Good one, the violin is useless for me, bring me that sound.'
ßThen he would say, `Lord, the violin is said to be, the product of an accumulation of various things such as a canoe-shaped wooden trough, a skin, a pole, an empty space, some strings, a device to regulate the sound, and the suitable efforts of a man.'
/He would split that violin into ten or a hundred pieces, burn it and turn it into ashes and would throw it in the blowing wind, or put it into the stream of a fast flowing-river, saying, `Good one, the violin should not be honored; it strays the populace from diligence for too long periods of time.'
7. ßIn the same manner monks, the monk examines matter, according to its behavior, as long as there is I, or mine, or my belongings in it. He examines feelings, perceptions, intentions and consciousness according to their behavior, as long as there is I, or mine or my belongings in them.û
34. 19. 10
(247) Chappàõa Ý Six Living Things.
1. At one time the Blessed One was living with the Sakyas in Gosita's monastery in Kapilavatthu.
2. From there the Blessed One addressed the monks:
3. ßMonks, like a man with wounded, decaying body was to enter a forest of reeds, where the thorny grass pricks his wounded decaying body and he feels more and more unpleasant on account of it. In the same manner a certain monk gone to the village or forest, hears someone saying, `This venerable one is of this activity, this behavior, he is a defiled thorn in the village, knowing this the monk should be controlled or uncontrolled.
4. ßMonks, what is lack of control? Here the monk, seeing a pleasing form indulges in it and seeing an unpleasant form is troubled, he abides with mindfulness of the body not established, with a limited mind and there too not knowing the release of mind and the release through wisdom, as it really is, how arisen evil thoughts cease without anything remaining.û
Repeat for hearing a pleasing sound, scenting a pleasing scent, tasting a pleasing savory, cognizing a pleasing touch and cognizing a pleasing idea indulges in it and cognizing an unpleasant idea.
ß is troubled, he abides with mindfulness of the body not established, with a limited mind and there too, not knowing the release of mind and the release through wisdom, as it really is, how arisen evil thoughts cease without anything remaining.
5. ßMonks, like a man who gets hold of six living things of different pasture would tie each one with a strong rope. He would tie a serpent, a crocodile, a bird, a dog, a jackal and a monkey with six strong, different ropes and would join the six ropes together putting a knot in the middle, would send them away. Monks, the six living things with different objectives and different pasture would go round in search of their individual pasture. The serpent in search of an anthill, the crocodile in search of water, the bird to fly into space, the dog to enter a village, the jackal in search of a charnel ground and the monkey to enter the forest. Monks, when the six living things are exhausted, the others are over powered by the more powerful one, Monks, in the same manner whoever monk's mindfulness of the body is not developed and made much, the eye, goes in search of pleasant forms, detests unpleasant forms.û
Repeat for, the ear, nose, tongue, body and the mind in search of pleasant ideas and detests unpleasant ideas.
ßMonks, this is lack of control.
6. ßMonks, what is control? Here, monks, the monk, seeing a pleasing form does not indulge in it and seeing a displeasing form is not troubled, he abides with mindfulness of the body established, with a limitless mind and there too knowing the release of mind and release through wisdom, as it really is, how arisen evil thoughts cease without anything remaining.û
Repeat for hearing a pleasing sound, scenting a pleasing scent, tasting a pleasing savory, cognizing a pleasing touch and cognizing a pleasant idea.
ß does not indulge in it and cognizing an unpleasant idea is not troubled. He abides with mindfulness of the body established, with a limitless mind and there too, knowing the release of mind and the release through wisdom, as it really is, how arisen evil thoughts cease without anything remaining.
ßMonks, this is control.
7. ßMonks, like a man who gets hold of six living things of different pasture would tie each one with a strong rope. He would tie a serpent, a crocodile, a bird, a dog, a jackal and a monkey with six strong, different ropes and would fix the six ropes tightly to an iron pole or post Monks, the six living things with different objectives and different pasture would go round in search of their individual pasture. The serpent in search of an anthill, the crocodile in search of water, the bird to fly into space, the dog to enter a village, the jackal in search of a charnel ground and the monkey to enter the forest. Monks, when the six living things are exhausted, they would either stand or sit or lie against the pole or post. Monks, in the same manner whoever monk's mindfulness of the body is developed and made much, the eye does not go in search of pleasant forms, does not detest unpleasant forms.û
Repeat for, the ear, nose, tongue, and body.
ßThe mind does not go in search of pleasant ideas and does not detest unpleasant ideas.
Monks, this is control.
7. ßMonks, the strong iron pole or post is a synonym for mindfulness of the body. Therefore, monks, you should train thus. Our mindfulness of the body will be developed, made much, mastered, made the foundation for practice and well undertaken. Monks, you should train thus.û
34. 19. 11.
(248) Yavakalàpã Ý A Sheaf of Barley
1. At one time the Blessed One was living with the Sakyas in Gosita's monastery in Kapilavatthu
2. From there the Blessed One addressed the monks:
3. ßMonks, like there is a sheaf of barley placed by the four crossroads and six men with sickles and poles come to it and thoroughly beat the sheaf of barley. Then a seventh man comes with a sickle and pole and the sheaf of barley is further beaten and it is ready.
4. ßIn the same manner monks, the not learned ordinary man is molested through the eye, with agreeable and disagreeable forms, molested through the ear with agreeable and disagreeable sounds, molested through the nose with agreeable and disagreeable scents, molested through the tongue with agreeable and disagreeable savories, molested through the body with agreeable and disagreeable touches and molested through the mind with agreeable and disagreeable ideas. Monks, if this not learned ordinary man thinks to be born in the future, the foolish man is further molested like the sheaf of barley beaten by the seventh man.
5. ßIn the past, it happened that a battle arose between the gods and the demons and Vepacitti the king of the demons addressed the demons: ßSirs, if the demons be victorious, in this battle that has arisen between the gods and demons, you should tie Sakka, the king of gods by the neck with the fivefold bond and bring him to me, to the city of the demonsû
Sakka the king of gods too addressed the gods: ßSirs, if the gods be victorious, in this battle that has arisen between the gods and the demons you should tie Vepacitti, the king of demons by the neck with the fivefold bond and bring him to my presence in the Sudhamma assembly hall.û
6. ßIn this battle the gods were victorious and they bound Vepacitti the king of demons by the neck with the fivefold bond and took him to the presence of Sakka, the king of gods in the Sudhamma assembly hall of the gods.
7. ßThere, Vepacitti the king of demons is bound by the neck with the fivefold bond. Monks whenever it occurs to Vepacitti the king of gods, the gods are righteous and the demons are unrighteous and I will go to the city of gods, he sees his neck released from the fivefold bond and provided and enjoying the fivefold heavenly sensual pleasures.
Monks whenever it occurs to Vepacitti the king of gods, the demons are righteous and the gods are unrighteous and now I will go to the city of demons, he sees his neck bound with the fivefold bond and he sees the provided, enjoyed, fivefold heavenly sensual pleasures decrease.
8. ßMonks, the bonds of Vepacitti are so intriguing and the bonds of Mara are even more intriguing. Monks, the one thinking, is bound. The one not thinking of Death the Evil One is released. Monks, I am is thinking, I am here is thinking, it will be is thinking, it will not be is thinking, it will be material is thinking, it will be immaterial is thinking, will be perceptive is thinking, will be not perceptive is thinking, will be neither perceptive nor imperceptive is thinking Monks, greed is thinking, it's an abscess is thin king, it's a prick is thinking. Therefore monks, it should be we will abide not thinking.
9. ßTherefore monks, you should train, I am here is vacillation, it will be is vacillation, it will not be is vacillation, it will be material is vacillation, it will be immaterial is vacillation, will be perceptive is vacillation, will be not perceptive is vacillation, will be neither perceptive nor imperceptive is vacillation. Monks, greed is vacillation, it's an abscess is vacillation, it's a prick is vacillation. Therefore monks, it should be we will abide with the mind not vacillating.
10. ßTherefore monks, you should train, I am here is wavering, it will be is wavering, it will not be is wavering, it will be material is wavering, it will be immaterial is wavering, will be perceptive is wavering, will be not perceptive is wavering, will be neither perceptive nor imperceptive is wavering. Monks, greed is wavering, it's an abscess is wavering, it's a prick is wavering. Therefore monks, it should be we will abide with the mind not wavering.
11. ßTherefore monks, you should train, I am here is becoming manifold, will be, will not be, will be material, will be immaterial, will be perceptive will be not perceptive, will be neither perceptive nor imperceptive are becoming manifold. Monks, greed is to become manifold, an abscess, a prick are becoming manifold. Therefore monks, it should be we will abide not becoming manifold.
12. ßTherefore monks, you should train, I am here is holding a high esteem, it will be is holding a high esteem, it will not be is holding a high esteem, it will be material is holding a high esteem, it will be immaterial is holding a high esteem, will be perceptive is holding a high esteem, will be not perceptive is holding a high esteem, will be neither perceptive nor imperceptive is holding a high esteem. Monks, greed is holding a high esteem, it's an abscess is holding a high esteem, it's a prick is holding a high esteem. Therefore monks, it should be we will abide with the mind not holding a high esteem.
ßMonks, this should be your training.û
Showing posts with label Salayatana Samyutta. Show all posts
Showing posts with label Salayatana Samyutta. Show all posts
Saturday, April 16, 2011
Samyutta Nikaya - Salayatana Samyutta - Samudda Vagga
Sutta Pitaka
Samyutta Nikaya
Volume IV Ý Salayatanavaggo
Samyutta 34 Ý Salayatana Samyutta
Chapter 18 Ý Samudda Vaggo
34. 18. 1.
(228) Samuddo 1 Ý Ocean 1
1. ßMonks, the not-learned ordinary man says `It's the ocean.' To monks in the noble ones' discipline it is not the ocean; it is a great expanse of water in movement. Monks, to an untrained man the eye is the ocean which has a speed for forms. He that overcomes the speed for forms together with its waves, whirls, seizures, and demons crosses over the ocean of the eye and stands on hard ground. He is said to be a Brahmin.û
2Ý5. Repeat for ear/sounds, nose/odours, tongue/tastes, body/tangibles, and mind/ideas.
6. The Teacher further said:
ßHe that crosses over this ocean difficult to cross,
Together with its seizures, demons and waves
Knows and has come to the end the holy life
Has crossed over, it is said.û
34. 18. 2.
(229) Samuddo 2 Ý Ocean 2
1. ßMonks, the not learned ordinary man, says it's the ocean. To monks in the noble ones' discipline it is not the ocean. It is a great expanse of water in movement.
2Ý4. Monks, there are pleasing, agreeable welcomed forms cognizable by eye-consciousness that arouse sensual desires and attachment Monks, in the discipline of the noble ones this is the ocean, in which the world, together with its gods and men, Maras, Brahmas and the community of recluses and Brahmins are for ever immersed, tied together, covered with swellings and blight and woven like overgrown grass and go to decrease and loss without turning from the round of existences."
2Ý5. Repeat for ear/sounds, nose/odours, tongue/tastes, body/tangibles, and mind/ideas.
6. ßMonks, if someone's greed, hate and ignorance fades, he crosses over this ocean difficult to cross with its seizures, demons and fearful waves.
Striking and dispelling death and
Without substratum and future unpleasant birth.
He has faded and cannot be reckoned
I say, he has deluded Death.û
34. 18. 3.
(230) Bàëisako Ý Fisherman
1. ßLike a fish that has swallowed the bait of a fisherman, thrown in the deep water, would come to distress and destruction in the hands of the fisherman. In the same manner beings fall into distress and destruction following these six worldly material baits. What six?
4Ý 6. ßMonks, pleasing, agreeable welcomed forms cognizable by eye-consciousness arouse sensual desires and attachment. The monk delights, declares and stays tied to them, to this is said the monk has swallowed the bait of Death and has come to distress and destruction in the hands of the Evil One.
6.Ý8. Repeat for sounds, scents, savories, and touches.
9. ßMonks, pleasing, agreeable welcomed ideas cognizable by mind-consciousness arouse sensual desires and attachment. The monk delights, declares and stays tied to them, to this is said the monk has swallowed the bait of Death and has come to distress and destruction in the hands of the Evil One.
10Ý12. ßMonks, pleasing, agreeable welcomed forms cognizable by eye-consciousness arouse sensual desires and attachment. The monk does not delight or declare or stay tied to them, to this is said the monk has not swallowed the bait of Death has examined and broken away the bait and does not come to distress and destruction in the hands of the Evil One.û
Repeat for sounds, scents.
13Ý14. Repeat for savories re touches re
15. ßMonks, pleasing, agreeable welcomed ideas cognizable by mind-consciousness arouse sensual desires and attachment. The monk does not delight, declare or stay tied to them, to this is said the monk has not swallowed the bait of Death, has not come to distress and destruction in the hands of the Evil One.û
34. 18. 4.
(231) Khãrakkhopama Sutta Ý A Tree With Sap
1. At one time the Blessed One lived in Jãvaka's mango orchard in Rajagaha. The Blessed One addressed the monks from there:
2Ý6. ßMonks, to who ever monk or female monk if there be greed, hate and delusion that is not dispelled for forms cognizable by eye-consciousness and if even a limited form comes to the purview of the eye, it undoubtedly would overwhelm the mind and it would be worse if a limitless form comes to the purview. What is the reason? It's because greed, hate and delusion are not dispelled.û
Repeat for sounds cognizable by ear-consciousness, scents cognizable by nose-consciousness, tastes cognizable by tongue-consciousness, touches cognizable by body-consciousness.
7. ßMonks, to who ever monk or female monk if there be greed, hate and delusion that is not dispelled for ideas cognizable by mind-consciousness and if even a limited idea comes to the purview of the mind, it would undoubtedly overwhelm the mind and it would be worse if an unlimited idea comes to the purview. What is the reason? It's because greed, hate and delusion are not dispelled
8. ßMonks, a man with a sharp axe cuts a young tree of the Asatu or Banyan kind, full of sap, would sap ooze from it?û
ßYes, it would venerable sir.û
ßWhat is the reason?û
ßIt so happens because there is sap in that tree.û
9. ßIn the same manner monks, to who ever monk or female monk if there be greed, hate and delusion that is not dispelled for forms cognizable by eye-consciousness and even if a limited form comes to the purview of the eye, it would undoubtedly overwhelm the mind and it would be worse if an unlimited form comes to the purview. What is the reason? It's because greed, hate and delusion are not dispelled.û
Repeat for sounds cognizable by ear-consciousness, scents cognizable by nose-consciousness, tastes cognizable by tongue-consciousness, touches cognizable by body-consciousness.
ßMonks, to who ever monk or female monk if there be greed, hate and delusion that is not dispelled for ideas cognizable by mind-consciousness and even if a limited idea comes to the purview of the mind, it would undoubtedly overwhelm the mind and it would be worse if an unlimited idea comes to the purview. What is the reason? It's because greed, hate and delusion are not dispelled.
10Ý12. ßMonks, to who ever monk or female monk if there be no greed, hate or delusion that is not dispelled for forms cognizable by eye-consciousness and even if an unlimited form comes to the purview of the eye, it would not overwhelm the mind and if a limited form comes to the purview it would not matter to him. What is the reason? It's because greed, hate and delusion are dispelled.û
Repeat for sounds cognizable by ear-consciousness and scents cognizable by nose-consciousness.
13Ý15. ßMonks, to who ever monk or female monk if there be no greed, hate and delusion that is not dispelled for tastes cognizable by tongue-consciousness re for ideas cognizable by mind-consciousness, if even an unlimited idea comes to the purview of the mind, it would not overwhelm the mind and if a limited idea comes to the purview it would not matter to him. What is the reason? It's because greed, hate and delusion are dispelled
16. ßMonks, a man with a sharp axe cuts an Asatu or Banyan tree that is sapless and dried up, would sap ooze from it?û
ßNo, it would not, venerable sir.û
ßWhat is the reason?û
ßIt so happens because that tree is sapless.û
ßIn the same manner monks, to who ever monk or female monk if there be no greed, hate or delusion that has to be dispelled for forms cognizable by eye-consciousness and if even an unlimited form comes to the purview of the eye, it would not overwhelm the mind and a limited form coming to the purview of the eye would not matter in any way What is the reason? It's because greed, hate and delusion are dispelled.û
34. 18. 5.
(232) Koññhito Ý Venerable Koññhita
1. At one time venerable Sàriputta and venerable Mahàkoññhita were living in the deer park in Isipatana in Benares.
2. Venerable Mahakottita getting up from his seclusion in the evening, approached venerable Sàriputta exchanged friendly greetings and sat on a side.
3. Sitting on a side venerable Mahakottita said to venerable Sàriputta: ßFriend Sàriputta, is the eye fettered to forms, or forms to the eye? Is the ear fettered to sounds, or sounds to the ear? Is the nose fettered to scents, or scents to the nose? Is the tongue fettered to savories, or savories to the tongue? Is the body fettered to touches, or touches to the body? Is the mind fettered to ideas, or ideas to the mind?û
4. ßNo, friend Kottita, the eye is not fettered to forms nor forms to the eye. Yet the interest and greed that arise on account of the eye and forms is the fetter.û
Repeat for the ear, nose, tongue, and body.
ßThe mind is not fettered to ideas, nor ideas to the mind, yet the interest and greed that arise on account of the mind and ideas is the fetter.
5. ßFriend, a black ox is fettered to a white ox with a chain and if someone says the black ox is the white ox's fetter and the white ox is the black ox's fetter, does he say it correctly?û
ßFriend, that is not so.û
ßFriend, the black ox is not the fetter of the white ox, nor the white ox the fetter of the black ox, the fetter is the chain or the rope with which they are bound. In the same manner the eye, is not fettered to forms nor forms to the eye The interest and greed that arise on account of eye and forms is the fetter there.û
Repeat for ear, nose, tongue, and body.
ßThe mind is not fettered to ideas nor ideas to the mind The interest and greed that arise on account of mind and ideas is the fetter there.
6. ßFriend, if the eye is fettered to forms, or if forms to the eye, the holy life would not be pointed out for the rightful ending of unpleasantness. Since, friend, the eye is not fettered to forms, nor forms to the eye, the holy life is pointed out for the rightful ending of unpleasantness.û
Repeat for ear, nose.
ßFriend, if the tongue is fettered to tastes, or tastes to the tongue, the holy life would not be pointed out for the rightful ending of unpleasantness. Since, friend, the tongue is not fettered to tastes, nor tastes to the tongue, the holy life is pointed out for the rightful ending of unpleasantness.
ßFriend, if the mind is fettered to ideas and ideas to the mind, the holy life would not be pointed out for the rightful ending of unpleasantness.
ßSince, friend, the mind is not fettered to ideas nor ideas to the mind, the holy life is pointed out for the rightful ending of unpleasantness.
7. ßFriend, in this manner, it should be known how the eye is not fettered to forms nor forms to the eye. Yet the interest and greed that arise on account of eye and forms is the fetter.û
Repeat for the ear, nose, tongue, and body.
ßThe mind is not fettered to ideas nor ideas to the mind, yet the interest and greed that arise on account of the mind and ideas is the fetter.
8. ßFriend, to the Blessed One the eye is evident, yet seeing forms interest and greed are not present. The Blessed One's eye is well released.û
Repeat for ear, nose.
ßFriend, to the Blessed One the tongue is evident, yet tasting savories interest and greed are not present. The Blessed One's tongue is well released.
ßFriend, to the Blessed One the mind is evident, yet cognizing ideas interest and greed are not present. The Blessed One's mind is well released.
9. ßFriend, in this manner, it should be known how the eye is not fettered to forms nor forms to the eye. Yet the interest and greed that arise on account of the eye and forms is the fetter.û
Repeat for the ear, nose, tongue, and body.
ßThe mind, is not fettered to ideas nor ideas to the mind, yet the interest and greed that arise on account of the mind and ideas is the fetter.û
34. 18. 6.
(233) Kàmabhu Ý Venerable Kàmabhu
1. At one time venerable ânanda and venerable Kàmabhu lived in Gosita's monastery in Kosambi.
2. Venerable Kàmabhu getting up from his seclusion in the evening, approached venerable ânanda exchanged friendly greetings and sat on a side.
3. Sitting on a side venerable Kàmabhu said to venerable ânanda: ßFriend, ânanda, is the eye a fetter to forms, or forms to the eye? Is the ear a fetter to sounds, or sounds to the ear? Is the nose a fetter to scents, or scents to the nose? Is the tongue fettered to savories, or savories to the tongue? Is the body a fettered to touches, or touches to the body? Is the mind fettered to ideas, or ideas to the mind?û
4. ßNo, friend, Kàmabhu, the eye is not fettered to forms nor forms to the eye. Yet the interest and greed that arise on account of the eye and forms is the fetter.û
Repeat for the ear, nose, tongue, and body.
The mind, is not fettered to ideas nor ideas to the mind, yet the interest and greed that arise on account of the mind and ideas is the fetter.
5. ßFriend, a black ox is fettered to a white ox with a chain and if someone says the black ox is the white ox's fetter and the white ox is the black ox's fetter, does he say it correctly?û
ßFriend, that is not so.û
ßFriend, the black ox is not the fetter of the white ox, nor the white ox the fetter of the black ox, the fetter is the chain or the rope with which they are bound. In the same manner the eye, is not fettered to forms nor are forms fettered to the eye The interest and greed that arise on account of eye and forms is the fetter there.û
Repeat for ear, nose, tongue, and body.
ßThe mind, is not fettered to ideas nor ideas to the mind The interest and greed that arise on account of mind and ideas is the fetter there.û
34. 18. 7.
(234) Udàyã Ý Venerable Udàyã
1. At one time venerable ânanda and venerable Udàyã lived in Gosita's monastery in Kosambi.
2. Venerable Udàyã getting up from his seclusion in the evening, approached venerable ânanda exchanged friendly greetings and sat on a side.
3. Sitting on a side venerable Udàyã said to venerable ânanda: ßFriend, ânanda, the Blessed One in various ways has made it clear and declared that this body lacks self, in the same way is it possible to point out, make plain, establish and declare that this consciousness too lacks self?û
ßFriend, Udàyã, in the very way, the Blessed One has made clear, pointed out and made threadbare and declared that this body lacks self, it's possible to point out, make plain, establish and declare that this consciousness too lacks self.
4Ý 6. ßFriend, Udàyã, does eye-consciousness arise on account of the eye and forms?û
ßYes, it does friend.û
ßFriend, on account of whatever causes and reasons, eye-consciousness arose, those causes and reasons altogether cease, for all circumstances without anything remaining, when that is so, could eye-consciousness be pointed out?û
ßNo, friend, it could not be pointed out.û
Friend, in this way, the Blessed One has made clear, pointed out and made threadbare and declared that this consciousness lacks self.û
Repeat for ear-consciousness, nose-consciousness.
7Ý 8. ßFriend, Udàyã, does tongue-consciousness arise on account of the tongue and tastes?û
ßYes, it does friend.û
ßFriend, on account of whatever causes and reasons, tongue-consciousness arose, those causes and reasons altogether cease, for all circumstances without anything remaining, when that is so, could tongue-consciousness be pointed out?û
ßNo, friend, it could not be pointed out.û
Friend, in this way, the Blessed One has made clear, pointed out and made threadbare and declared that this consciousness lacks self.û
Repeat for body-consciousness.
9. ßFriend, Udàyã, does mind-consciousness arise on account of mind and ideas?û
ßYes, it does friend.û
ßFriend, on account of whatever causes and reasons, mind-consciousness arose, those causes and reasons altogether cease, for all circumstances without anything remaining, when that is so, could mind-consciousness be pointed out?û
ßNo, friend, it could not be pointed out.û
Friend, in this way, the Blessed One has made clear, pointed out and made threadbare and declared that this consciousness lacks self.
10. ßLike a man in search of heartwood, entering the forest with a sharp axe and going in search of heartwood sees a huge, young, straight plantain trunk. He cuts its root and the top and pulls out the sheaves, there he does not come to the sap, how could he find heartwood?
11. ßIn the same manner friend, the monk not seeing the self or the belongings of a self in the six spheres of mental contact does not seize anything in the world, not seizing is not worried, not worried is by his self extinguished. He knows birth is destroyed, the holy life is lived to the end, duties are done, there is nothing more I wish.û
34. 18. 8.
(235) âdittena Ý Blazing
1. ßMonks, I will teach the sermon on blazing, listen to it. Monks, what is the sermon on blazing?
2. ßMonks, it is noble to destroy the mental faculty of the eye with a burning, blazing, iron spike, so that the details of forms cognizable by eye-consciousness would not be observed and consciousness would not tarry there, with the details. For such a one, dying that very moment, has either one of these two courses of action, hell or animal birth.
3. ßMonks, seeing this danger, I say it is noble to destroy the mental faculty of the ear with a burning, blazing iron spike, so that the details of sounds cognizable by ear-consciousness would not be observed and consciousness would not tarry there, with the details. For such a one dying that very moment, has either one of these two courses of action, hell or animal birth.
4. ßMonks, seeing this danger, I say it is noble to destroy the mental faculty of the nose with a burning, blazing nail cutter, so that the details of scents cognizable by nose-consciousness would not be observed and consciousness would not tarry there, with the details. For such a one dying that very moment, has either one of these two courses of action, hell or animal birth
5. ßMonks, seeing this danger, I say it is noble to destroy the mental faculty of the tongue with a burning, blazing razor, so that the details of tastes cognizable by tongue-consciousness would not be observed and consciousness would not tarry there, with the details. For, such a one dying that very moment, has either one of these two courses of action, hell or animal birth.
6. ßMonks, seeing this danger, I say it is noble to touch the mental faculty of the body with a burning, blazing weapon, so that the details of touch, cognizable by body-consciousness would not be observed and consciousness would not tarry there with the details. For, such a one dying that very moment has either one of these two courses of action, hell or animal birth.
7. ßMonks, seeing this danger, I say it is noble to fade from the mental faculty of the mind, I call it the destruction of life, the uselessness of life, the bewilderment of the mind so that there would not be thoughts and thought processes that lead to a split in the Community. Seeing this danger of the barrenness of life, I say this.
8. ßPut aside the burning, blazing iron spike taken to destroy the mental faculty of the eye. Now I reflect, this eye is impermanent, forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact these too are impermanent.
9. ßPut a side the burning, blazing iron spike taken to destroy the mental faculty of the ear. Now I reflect, this ear is impermanent, sounds, ear-consciousness, ear-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of ear-contact these too are impermanent.
10. ßPut aside the burning, blazing nail-cutter taken to destroy the mental faculty of the nose. Now I reflect, this nose is impermanent, scents, nose-consciousness, nose-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of nose-contact these too are impermanent.
11. ßPut aside the burning, blazing razor taken to destroy the mental faculty of the tongue. Now I reflect this tongue is impermanent, savories, tongue-consciousness, tongue-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of tongue-contact these too are impermanent
12. ßPut aside the burning, blazing weapon taken to destroy the mental faculty of the body. Now I reflect, this body is impermanent, touches, body-consciousness, body-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of body-contact these too are impermanent
13. ßLeave alone the mental fading. Now I reflect this mind is impermanent, ideas, mind-consciousness, mind-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of mind-contact these too are impermanent
14. ßMonks, the learned noble disciple, seeing this turns from the eye, forms, eye-consciousness, eye-contact, and from whatever feelings pleasant, unpleasant, neither unpleasant nor pleasant born from eye-contact. Turning loses interest and is released. Released he knows, birth is destroyed, the holy life is lived to the end, duties are done and I have no more wishes.û
Repeat for the ear, nose, tongue, body, and mind.
15. ßMonks, this is the sermon of the blaze.û
34. 18. 9.
(236) Hatthapàdupama 1 Ý Comparison of the hands and feet 1
1. ßMonks, the presence of, hands point to taking and keeping, feet to proceeding and receding, joints to bending and stretching and the belly for hungering and thirsting.
2. ßMonks in the same manner the presence of the eye and on account of eye-contact arise personal pleasant and unpleasant feelings.û
Repeat for ear and nose.
ßThe presence of the tongue and on account of tongue-contact arise personal pleasant and unpleasant feelings.û
Repeat for the body.
ßThe presence of the mind and on account of mind-contact arise personal pleasant and unpleasant feelings.
3. ßMonks, the non presence of, hands point to not taking and not keeping, feet to not proceeding and not receding, joints to not bending and not stretching and the belly for not hungering and not thirsting.
4. ßMonks in the same manner with the non presence of, the eye personal pleasant and unpleasant feelings do not arise on account of eye-contact. Repeat for ear and nose. With the non presence of the tongue, personal pleasant and unpleasant feelings do not arise on account of tongue contact.û
Repeat for the body.
ßWith the non presence of the mind, personal pleasant and unpleasant feelings do not arise on account of mind-contact.û
34. 18. 10.
(237) Hatthapàdåpama 2 Ý Comparison of the hands and feet 2
1. ßMonks, with the presence of, hands there is taking and keeping, feet proceeding and receding, joints bending and stretching and with the belly hungering and thirsting.
2. ßMonks in the same manner the presence of the eye and on account of eye-contact arise personal pleasant and unpleasant feelings.û
Repeat for ear and nose.
ßThe presence of the tongue and on account of tongue-contact arise personal pleasant and unpleasant feelings.û
Repeat for the body.
ßThe presence of the mind and on account of mind-contact arise personal pleasant and unpleasant feelings.
3. ßMonks, the non presence of, hands is not taking or keeping, of feet not proceeding and receding, of joints not bending and stretching and of the belly not hungering and no thirsting.
4. ßMonks in the same manner with the non presence of the eye, personal pleasant and unpleasant feelings do not arise on account of eye-contact.û
Repeat for ear and nose.
ßWith the non presence of the tongue, personal pleasant and unpleasant feelings do not arise on account of tongue contact.û
Repeat for the body.
ßWith the non presence of the mind, personal pleasant and unpleasant feelings do not arise on account of mind-contact.û
Samyutta Nikaya
Volume IV Ý Salayatanavaggo
Samyutta 34 Ý Salayatana Samyutta
Chapter 18 Ý Samudda Vaggo
34. 18. 1.
(228) Samuddo 1 Ý Ocean 1
1. ßMonks, the not-learned ordinary man says `It's the ocean.' To monks in the noble ones' discipline it is not the ocean; it is a great expanse of water in movement. Monks, to an untrained man the eye is the ocean which has a speed for forms. He that overcomes the speed for forms together with its waves, whirls, seizures, and demons crosses over the ocean of the eye and stands on hard ground. He is said to be a Brahmin.û
2Ý5. Repeat for ear/sounds, nose/odours, tongue/tastes, body/tangibles, and mind/ideas.
6. The Teacher further said:
ßHe that crosses over this ocean difficult to cross,
Together with its seizures, demons and waves
Knows and has come to the end the holy life
Has crossed over, it is said.û
34. 18. 2.
(229) Samuddo 2 Ý Ocean 2
1. ßMonks, the not learned ordinary man, says it's the ocean. To monks in the noble ones' discipline it is not the ocean. It is a great expanse of water in movement.
2Ý4. Monks, there are pleasing, agreeable welcomed forms cognizable by eye-consciousness that arouse sensual desires and attachment Monks, in the discipline of the noble ones this is the ocean, in which the world, together with its gods and men, Maras, Brahmas and the community of recluses and Brahmins are for ever immersed, tied together, covered with swellings and blight and woven like overgrown grass and go to decrease and loss without turning from the round of existences."
2Ý5. Repeat for ear/sounds, nose/odours, tongue/tastes, body/tangibles, and mind/ideas.
6. ßMonks, if someone's greed, hate and ignorance fades, he crosses over this ocean difficult to cross with its seizures, demons and fearful waves.
Striking and dispelling death and
Without substratum and future unpleasant birth.
He has faded and cannot be reckoned
I say, he has deluded Death.û
34. 18. 3.
(230) Bàëisako Ý Fisherman
1. ßLike a fish that has swallowed the bait of a fisherman, thrown in the deep water, would come to distress and destruction in the hands of the fisherman. In the same manner beings fall into distress and destruction following these six worldly material baits. What six?
4Ý 6. ßMonks, pleasing, agreeable welcomed forms cognizable by eye-consciousness arouse sensual desires and attachment. The monk delights, declares and stays tied to them, to this is said the monk has swallowed the bait of Death and has come to distress and destruction in the hands of the Evil One.
6.Ý8. Repeat for sounds, scents, savories, and touches.
9. ßMonks, pleasing, agreeable welcomed ideas cognizable by mind-consciousness arouse sensual desires and attachment. The monk delights, declares and stays tied to them, to this is said the monk has swallowed the bait of Death and has come to distress and destruction in the hands of the Evil One.
10Ý12. ßMonks, pleasing, agreeable welcomed forms cognizable by eye-consciousness arouse sensual desires and attachment. The monk does not delight or declare or stay tied to them, to this is said the monk has not swallowed the bait of Death has examined and broken away the bait and does not come to distress and destruction in the hands of the Evil One.û
Repeat for sounds, scents.
13Ý14. Repeat for savories re touches re
15. ßMonks, pleasing, agreeable welcomed ideas cognizable by mind-consciousness arouse sensual desires and attachment. The monk does not delight, declare or stay tied to them, to this is said the monk has not swallowed the bait of Death, has not come to distress and destruction in the hands of the Evil One.û
34. 18. 4.
(231) Khãrakkhopama Sutta Ý A Tree With Sap
1. At one time the Blessed One lived in Jãvaka's mango orchard in Rajagaha. The Blessed One addressed the monks from there:
2Ý6. ßMonks, to who ever monk or female monk if there be greed, hate and delusion that is not dispelled for forms cognizable by eye-consciousness and if even a limited form comes to the purview of the eye, it undoubtedly would overwhelm the mind and it would be worse if a limitless form comes to the purview. What is the reason? It's because greed, hate and delusion are not dispelled.û
Repeat for sounds cognizable by ear-consciousness, scents cognizable by nose-consciousness, tastes cognizable by tongue-consciousness, touches cognizable by body-consciousness.
7. ßMonks, to who ever monk or female monk if there be greed, hate and delusion that is not dispelled for ideas cognizable by mind-consciousness and if even a limited idea comes to the purview of the mind, it would undoubtedly overwhelm the mind and it would be worse if an unlimited idea comes to the purview. What is the reason? It's because greed, hate and delusion are not dispelled
8. ßMonks, a man with a sharp axe cuts a young tree of the Asatu or Banyan kind, full of sap, would sap ooze from it?û
ßYes, it would venerable sir.û
ßWhat is the reason?û
ßIt so happens because there is sap in that tree.û
9. ßIn the same manner monks, to who ever monk or female monk if there be greed, hate and delusion that is not dispelled for forms cognizable by eye-consciousness and even if a limited form comes to the purview of the eye, it would undoubtedly overwhelm the mind and it would be worse if an unlimited form comes to the purview. What is the reason? It's because greed, hate and delusion are not dispelled.û
Repeat for sounds cognizable by ear-consciousness, scents cognizable by nose-consciousness, tastes cognizable by tongue-consciousness, touches cognizable by body-consciousness.
ßMonks, to who ever monk or female monk if there be greed, hate and delusion that is not dispelled for ideas cognizable by mind-consciousness and even if a limited idea comes to the purview of the mind, it would undoubtedly overwhelm the mind and it would be worse if an unlimited idea comes to the purview. What is the reason? It's because greed, hate and delusion are not dispelled.
10Ý12. ßMonks, to who ever monk or female monk if there be no greed, hate or delusion that is not dispelled for forms cognizable by eye-consciousness and even if an unlimited form comes to the purview of the eye, it would not overwhelm the mind and if a limited form comes to the purview it would not matter to him. What is the reason? It's because greed, hate and delusion are dispelled.û
Repeat for sounds cognizable by ear-consciousness and scents cognizable by nose-consciousness.
13Ý15. ßMonks, to who ever monk or female monk if there be no greed, hate and delusion that is not dispelled for tastes cognizable by tongue-consciousness re for ideas cognizable by mind-consciousness, if even an unlimited idea comes to the purview of the mind, it would not overwhelm the mind and if a limited idea comes to the purview it would not matter to him. What is the reason? It's because greed, hate and delusion are dispelled
16. ßMonks, a man with a sharp axe cuts an Asatu or Banyan tree that is sapless and dried up, would sap ooze from it?û
ßNo, it would not, venerable sir.û
ßWhat is the reason?û
ßIt so happens because that tree is sapless.û
ßIn the same manner monks, to who ever monk or female monk if there be no greed, hate or delusion that has to be dispelled for forms cognizable by eye-consciousness and if even an unlimited form comes to the purview of the eye, it would not overwhelm the mind and a limited form coming to the purview of the eye would not matter in any way What is the reason? It's because greed, hate and delusion are dispelled.û
34. 18. 5.
(232) Koññhito Ý Venerable Koññhita
1. At one time venerable Sàriputta and venerable Mahàkoññhita were living in the deer park in Isipatana in Benares.
2. Venerable Mahakottita getting up from his seclusion in the evening, approached venerable Sàriputta exchanged friendly greetings and sat on a side.
3. Sitting on a side venerable Mahakottita said to venerable Sàriputta: ßFriend Sàriputta, is the eye fettered to forms, or forms to the eye? Is the ear fettered to sounds, or sounds to the ear? Is the nose fettered to scents, or scents to the nose? Is the tongue fettered to savories, or savories to the tongue? Is the body fettered to touches, or touches to the body? Is the mind fettered to ideas, or ideas to the mind?û
4. ßNo, friend Kottita, the eye is not fettered to forms nor forms to the eye. Yet the interest and greed that arise on account of the eye and forms is the fetter.û
Repeat for the ear, nose, tongue, and body.
ßThe mind is not fettered to ideas, nor ideas to the mind, yet the interest and greed that arise on account of the mind and ideas is the fetter.
5. ßFriend, a black ox is fettered to a white ox with a chain and if someone says the black ox is the white ox's fetter and the white ox is the black ox's fetter, does he say it correctly?û
ßFriend, that is not so.û
ßFriend, the black ox is not the fetter of the white ox, nor the white ox the fetter of the black ox, the fetter is the chain or the rope with which they are bound. In the same manner the eye, is not fettered to forms nor forms to the eye The interest and greed that arise on account of eye and forms is the fetter there.û
Repeat for ear, nose, tongue, and body.
ßThe mind is not fettered to ideas nor ideas to the mind The interest and greed that arise on account of mind and ideas is the fetter there.
6. ßFriend, if the eye is fettered to forms, or if forms to the eye, the holy life would not be pointed out for the rightful ending of unpleasantness. Since, friend, the eye is not fettered to forms, nor forms to the eye, the holy life is pointed out for the rightful ending of unpleasantness.û
Repeat for ear, nose.
ßFriend, if the tongue is fettered to tastes, or tastes to the tongue, the holy life would not be pointed out for the rightful ending of unpleasantness. Since, friend, the tongue is not fettered to tastes, nor tastes to the tongue, the holy life is pointed out for the rightful ending of unpleasantness.
ßFriend, if the mind is fettered to ideas and ideas to the mind, the holy life would not be pointed out for the rightful ending of unpleasantness.
ßSince, friend, the mind is not fettered to ideas nor ideas to the mind, the holy life is pointed out for the rightful ending of unpleasantness.
7. ßFriend, in this manner, it should be known how the eye is not fettered to forms nor forms to the eye. Yet the interest and greed that arise on account of eye and forms is the fetter.û
Repeat for the ear, nose, tongue, and body.
ßThe mind is not fettered to ideas nor ideas to the mind, yet the interest and greed that arise on account of the mind and ideas is the fetter.
8. ßFriend, to the Blessed One the eye is evident, yet seeing forms interest and greed are not present. The Blessed One's eye is well released.û
Repeat for ear, nose.
ßFriend, to the Blessed One the tongue is evident, yet tasting savories interest and greed are not present. The Blessed One's tongue is well released.
ßFriend, to the Blessed One the mind is evident, yet cognizing ideas interest and greed are not present. The Blessed One's mind is well released.
9. ßFriend, in this manner, it should be known how the eye is not fettered to forms nor forms to the eye. Yet the interest and greed that arise on account of the eye and forms is the fetter.û
Repeat for the ear, nose, tongue, and body.
ßThe mind, is not fettered to ideas nor ideas to the mind, yet the interest and greed that arise on account of the mind and ideas is the fetter.û
34. 18. 6.
(233) Kàmabhu Ý Venerable Kàmabhu
1. At one time venerable ânanda and venerable Kàmabhu lived in Gosita's monastery in Kosambi.
2. Venerable Kàmabhu getting up from his seclusion in the evening, approached venerable ânanda exchanged friendly greetings and sat on a side.
3. Sitting on a side venerable Kàmabhu said to venerable ânanda: ßFriend, ânanda, is the eye a fetter to forms, or forms to the eye? Is the ear a fetter to sounds, or sounds to the ear? Is the nose a fetter to scents, or scents to the nose? Is the tongue fettered to savories, or savories to the tongue? Is the body a fettered to touches, or touches to the body? Is the mind fettered to ideas, or ideas to the mind?û
4. ßNo, friend, Kàmabhu, the eye is not fettered to forms nor forms to the eye. Yet the interest and greed that arise on account of the eye and forms is the fetter.û
Repeat for the ear, nose, tongue, and body.
The mind, is not fettered to ideas nor ideas to the mind, yet the interest and greed that arise on account of the mind and ideas is the fetter.
5. ßFriend, a black ox is fettered to a white ox with a chain and if someone says the black ox is the white ox's fetter and the white ox is the black ox's fetter, does he say it correctly?û
ßFriend, that is not so.û
ßFriend, the black ox is not the fetter of the white ox, nor the white ox the fetter of the black ox, the fetter is the chain or the rope with which they are bound. In the same manner the eye, is not fettered to forms nor are forms fettered to the eye The interest and greed that arise on account of eye and forms is the fetter there.û
Repeat for ear, nose, tongue, and body.
ßThe mind, is not fettered to ideas nor ideas to the mind The interest and greed that arise on account of mind and ideas is the fetter there.û
34. 18. 7.
(234) Udàyã Ý Venerable Udàyã
1. At one time venerable ânanda and venerable Udàyã lived in Gosita's monastery in Kosambi.
2. Venerable Udàyã getting up from his seclusion in the evening, approached venerable ânanda exchanged friendly greetings and sat on a side.
3. Sitting on a side venerable Udàyã said to venerable ânanda: ßFriend, ânanda, the Blessed One in various ways has made it clear and declared that this body lacks self, in the same way is it possible to point out, make plain, establish and declare that this consciousness too lacks self?û
ßFriend, Udàyã, in the very way, the Blessed One has made clear, pointed out and made threadbare and declared that this body lacks self, it's possible to point out, make plain, establish and declare that this consciousness too lacks self.
4Ý 6. ßFriend, Udàyã, does eye-consciousness arise on account of the eye and forms?û
ßYes, it does friend.û
ßFriend, on account of whatever causes and reasons, eye-consciousness arose, those causes and reasons altogether cease, for all circumstances without anything remaining, when that is so, could eye-consciousness be pointed out?û
ßNo, friend, it could not be pointed out.û
Friend, in this way, the Blessed One has made clear, pointed out and made threadbare and declared that this consciousness lacks self.û
Repeat for ear-consciousness, nose-consciousness.
7Ý 8. ßFriend, Udàyã, does tongue-consciousness arise on account of the tongue and tastes?û
ßYes, it does friend.û
ßFriend, on account of whatever causes and reasons, tongue-consciousness arose, those causes and reasons altogether cease, for all circumstances without anything remaining, when that is so, could tongue-consciousness be pointed out?û
ßNo, friend, it could not be pointed out.û
Friend, in this way, the Blessed One has made clear, pointed out and made threadbare and declared that this consciousness lacks self.û
Repeat for body-consciousness.
9. ßFriend, Udàyã, does mind-consciousness arise on account of mind and ideas?û
ßYes, it does friend.û
ßFriend, on account of whatever causes and reasons, mind-consciousness arose, those causes and reasons altogether cease, for all circumstances without anything remaining, when that is so, could mind-consciousness be pointed out?û
ßNo, friend, it could not be pointed out.û
Friend, in this way, the Blessed One has made clear, pointed out and made threadbare and declared that this consciousness lacks self.
10. ßLike a man in search of heartwood, entering the forest with a sharp axe and going in search of heartwood sees a huge, young, straight plantain trunk. He cuts its root and the top and pulls out the sheaves, there he does not come to the sap, how could he find heartwood?
11. ßIn the same manner friend, the monk not seeing the self or the belongings of a self in the six spheres of mental contact does not seize anything in the world, not seizing is not worried, not worried is by his self extinguished. He knows birth is destroyed, the holy life is lived to the end, duties are done, there is nothing more I wish.û
34. 18. 8.
(235) âdittena Ý Blazing
1. ßMonks, I will teach the sermon on blazing, listen to it. Monks, what is the sermon on blazing?
2. ßMonks, it is noble to destroy the mental faculty of the eye with a burning, blazing, iron spike, so that the details of forms cognizable by eye-consciousness would not be observed and consciousness would not tarry there, with the details. For such a one, dying that very moment, has either one of these two courses of action, hell or animal birth.
3. ßMonks, seeing this danger, I say it is noble to destroy the mental faculty of the ear with a burning, blazing iron spike, so that the details of sounds cognizable by ear-consciousness would not be observed and consciousness would not tarry there, with the details. For such a one dying that very moment, has either one of these two courses of action, hell or animal birth.
4. ßMonks, seeing this danger, I say it is noble to destroy the mental faculty of the nose with a burning, blazing nail cutter, so that the details of scents cognizable by nose-consciousness would not be observed and consciousness would not tarry there, with the details. For such a one dying that very moment, has either one of these two courses of action, hell or animal birth
5. ßMonks, seeing this danger, I say it is noble to destroy the mental faculty of the tongue with a burning, blazing razor, so that the details of tastes cognizable by tongue-consciousness would not be observed and consciousness would not tarry there, with the details. For, such a one dying that very moment, has either one of these two courses of action, hell or animal birth.
6. ßMonks, seeing this danger, I say it is noble to touch the mental faculty of the body with a burning, blazing weapon, so that the details of touch, cognizable by body-consciousness would not be observed and consciousness would not tarry there with the details. For, such a one dying that very moment has either one of these two courses of action, hell or animal birth.
7. ßMonks, seeing this danger, I say it is noble to fade from the mental faculty of the mind, I call it the destruction of life, the uselessness of life, the bewilderment of the mind so that there would not be thoughts and thought processes that lead to a split in the Community. Seeing this danger of the barrenness of life, I say this.
8. ßPut aside the burning, blazing iron spike taken to destroy the mental faculty of the eye. Now I reflect, this eye is impermanent, forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact these too are impermanent.
9. ßPut a side the burning, blazing iron spike taken to destroy the mental faculty of the ear. Now I reflect, this ear is impermanent, sounds, ear-consciousness, ear-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of ear-contact these too are impermanent.
10. ßPut aside the burning, blazing nail-cutter taken to destroy the mental faculty of the nose. Now I reflect, this nose is impermanent, scents, nose-consciousness, nose-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of nose-contact these too are impermanent.
11. ßPut aside the burning, blazing razor taken to destroy the mental faculty of the tongue. Now I reflect this tongue is impermanent, savories, tongue-consciousness, tongue-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of tongue-contact these too are impermanent
12. ßPut aside the burning, blazing weapon taken to destroy the mental faculty of the body. Now I reflect, this body is impermanent, touches, body-consciousness, body-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of body-contact these too are impermanent
13. ßLeave alone the mental fading. Now I reflect this mind is impermanent, ideas, mind-consciousness, mind-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of mind-contact these too are impermanent
14. ßMonks, the learned noble disciple, seeing this turns from the eye, forms, eye-consciousness, eye-contact, and from whatever feelings pleasant, unpleasant, neither unpleasant nor pleasant born from eye-contact. Turning loses interest and is released. Released he knows, birth is destroyed, the holy life is lived to the end, duties are done and I have no more wishes.û
Repeat for the ear, nose, tongue, body, and mind.
15. ßMonks, this is the sermon of the blaze.û
34. 18. 9.
(236) Hatthapàdupama 1 Ý Comparison of the hands and feet 1
1. ßMonks, the presence of, hands point to taking and keeping, feet to proceeding and receding, joints to bending and stretching and the belly for hungering and thirsting.
2. ßMonks in the same manner the presence of the eye and on account of eye-contact arise personal pleasant and unpleasant feelings.û
Repeat for ear and nose.
ßThe presence of the tongue and on account of tongue-contact arise personal pleasant and unpleasant feelings.û
Repeat for the body.
ßThe presence of the mind and on account of mind-contact arise personal pleasant and unpleasant feelings.
3. ßMonks, the non presence of, hands point to not taking and not keeping, feet to not proceeding and not receding, joints to not bending and not stretching and the belly for not hungering and not thirsting.
4. ßMonks in the same manner with the non presence of, the eye personal pleasant and unpleasant feelings do not arise on account of eye-contact. Repeat for ear and nose. With the non presence of the tongue, personal pleasant and unpleasant feelings do not arise on account of tongue contact.û
Repeat for the body.
ßWith the non presence of the mind, personal pleasant and unpleasant feelings do not arise on account of mind-contact.û
34. 18. 10.
(237) Hatthapàdåpama 2 Ý Comparison of the hands and feet 2
1. ßMonks, with the presence of, hands there is taking and keeping, feet proceeding and receding, joints bending and stretching and with the belly hungering and thirsting.
2. ßMonks in the same manner the presence of the eye and on account of eye-contact arise personal pleasant and unpleasant feelings.û
Repeat for ear and nose.
ßThe presence of the tongue and on account of tongue-contact arise personal pleasant and unpleasant feelings.û
Repeat for the body.
ßThe presence of the mind and on account of mind-contact arise personal pleasant and unpleasant feelings.
3. ßMonks, the non presence of, hands is not taking or keeping, of feet not proceeding and receding, of joints not bending and stretching and of the belly not hungering and no thirsting.
4. ßMonks in the same manner with the non presence of the eye, personal pleasant and unpleasant feelings do not arise on account of eye-contact.û
Repeat for ear and nose.
ßWith the non presence of the tongue, personal pleasant and unpleasant feelings do not arise on account of tongue contact.û
Repeat for the body.
ßWith the non presence of the mind, personal pleasant and unpleasant feelings do not arise on account of mind-contact.û
Samyutta Nikaya - Salayatana Samyutta - Satthipeyyalo
Sutta Pitaka
Samyutta Nikaya
Volume IV Ý Salayatanavaggo
Samyutta 34 Ý Salayatana Samyutta
Chapter 17 Ý Satthipeyyalo
34. 17. 1.
(168) Aniccachanda (Attharasa Chandena) Ý With Interest in that which lacks Self (Eighteen with Interest)
1. At Savatthi:
2. ßMonks, you should dispel interest for that which is impermanent. Monks, what is impermanent?
3. ßMonks, the eye is impermanent, you should dispel interest for that.û Repeat for ear, nose, tongue, body, and mind.
4. ßMonks, you should dispel interest for that which is impermanent.û
34. 17. 2
(169) Aniccaràga Ý With Greed in that which is impermanent
2. ßMonks, you should dispel greed for that which is impermanent.û re as above.
34. 17. 3.
(170) Aniccachandaràga Ý With Interest and Greed in that which lacks Self
2. ßMonks, you should dispel greed for that which is impermanent.û re as above.
34. 17. 4.
(171) Dukkhachanda Ý With Interest for the Unpleasant
2. ßMonks, you should dispel interest for that which is unpleasant.û re as above.
34. 17. 5.
(172) Dukkharàga Ý With Greed for the Unpleasant
2. ßMonks, you should dispel greed for that which is unpleasant.û re as above.
34. 17. 6.
(173) Dukkhachandaràga Ý With Interest and Greed for the Unpleasant
2. ßMonks, you should dispel greed for that which is unpleasant.û re as above.
34. 17. 7.
(174) Anattachanda Ý With Interest in that which lacks Self
1. At Sàvatthi.
2. ßMonks, you should dispel interest for that which lacks self. re as above.
34.17. 8.
(175) Anattaràga Ý With Greed in that which lacks Self
2. ßMonks, you should dispel greed for that which lacks self. re as above.
34.17. 9.
(176) Anattachandaràga Ý With Interest and Greed in that which lacks Self
3. ßMonks, you should dispel interest and greed for that which lacks self.û re as above.
34. 17. 10.
(177) Bàhiràniccachanda Ý With Interest in the External Impermanent
1. At Sàvatthi.
2. ßMonks, you should dispel interest for that which is impermanent.û re. as above.
34. 17. 11.
(178) Bàhiràniccaràgena Ý With Greed in the External Impermanent
2. ßMonks, you should dispel greed for that which is impermanent.û re. as above.
34. 17. 12.
(179) Bàhirànicca chandaragena Ý With Interest and greed in the External Impermannet
2. ßMonks, you should dispel interest and greed for that which is impermanent.û re. as above.
34. 17. 13.
(180) Bàhira dukkhachanda Ý With Interest in the External Unpleasant
2. ßMonks, you should dispel interest for that which is unpleasant.û re. as above.
34. 17. 14.
(181) Bàhira dukkharàga Ý With Greed in the External Unpleasant
2. ßMonks, you should dispel greed for that which is unpleasant.û re. as above.
34. 17. 15.
(177) Bàhira dukkha chandaràga Ý With Interest and Greed in the External Unpleasant
2. ßMonks, you should dispel interest and greed for that which is unpleasant.û re. as above.
34. 17. 16.
(183) Bàhirànattachandena Ý With Interest in that which is External and Lacks Self
1. At Sàvatthi.
2. ßMonks, you should dispel interest in that which lacks self. And indeed what, O Monks, is without self?
3. ßForms, are without self; you should abndon interest in them.û Repeat for sounds, odours, tastes, touches, and mental objects.
4. ßMonks, you should abandon interest in that which is without self.û
34. 17. 17.
(184) Bàhirànattaràgena Ý With Greed in that which is External and Lacks Self
2. ßMonks, you should dispel greed ... û re. as 34. 17. 16.
34. 17. 18.
(184) Bàhirànatta chandaràgena Ý With Greed and Interest in that which is External and Lacks Self
2. ßMonks, you should dispel interest & greed ... û re. as 34. 17. 16.
34. 17. 19.
(186) Atãtànicca (nava) Ý (Nine) Impermanent in the Past
1. ßMonks, the eye was impermanent in the past. The ear, nose, tongue, body, and mind were impermanent in the past. Monks, the learned noble disciple seeing it thus turns from the eye, ear, nose, tongue, body, and mind. Having turned loses interest and is released. When released knowledge arises, birth is destroyed, the holy life is lived to the end, duties are done. I have nothing more to wish.û
34. 17. 20.
(187) Anàgatànicca Ý Imprmanent In the Future
1. ßMonks, the eye will be impermanent in the future.û Repeat as above.
34. 17. 21.
(188) Paccuppannànicca Ý Impermenent at present
1. ßMonks, the eye is impermanent at present.û Repeat as above.
34. 17. 22.
(189) Dukkha Atãtena Ý Unpleasant In the Past
1. ßMonks, the eye was unpleasant at present.û Repeat as above.
34. 17. 23.
(190) Dukkha Anàgatà Ý Unpleasant In the Future
1. ßMonks, the eye will be unpleasant in the future.û Repeat as above.
34. 17. 24.
(191) Dukkha Paccuppanna Ý Unpleasant at present
1. ßMonks, the eye is unpleasant at present.û Repeat as above.
34. 17. 25.
(192) Anatta Atãtà Ý Without Self In the Past
1. ßMonks, the eye is without self in the past.û Repeat as above.
34. 17. 26.
(193) Anatta Anàgatà Ý Without Self In the Future
1. ßMonks, the eye will be without self in the future.û Repeat as above.
34. 17. 27.
(194) Anatta Paccuppanna Ý Without Self at present
1. ßMonks, the eye is without self at present.û Repeat as above.
34. 17. 28.
(195) Bàhira Atãtànicca Ý External Objects Impermanent in the Past
1. ßForms, sounds, odours, tastes, touches, and mental objects, O Monks, were impermanent in the past.û Repeat as above.
34. 17. 29.
(196) Bàhira Anàgatànicca Ý External Objects Impermanent in the Future
1. ßForms, sounds, odours, tastes, touches, and mental objects, O Monks, will be impermanent in the future.û Repeat as above.
34. 17. 30.
(197) Bàhira Paccuppanànicca Ý External Objects Impermanent at present
1. ßForms, sounds, odours, tastes, touches, and mental objects, O Monks, are impermanent at present.û Repeat as above.
34. 17. 31.
(198) Bàhira Atãtadukkha Ý External Objects Unpleasant in the Past
1. ßForms, sounds, odours, tastes, touches, and mental objects, O Monks, were impermanent in the past.û Repeat as above.
34. 17. 32.
(199) Bàhira Anàgatadukkha Ý External Objects Unpleasant in the Future
1. ßForms, sounds, odours, tastes, touches, and mental objects, O Monks, will be unpleasant in the future.û Repeat as above.
34. 17. 33.
(200) Bàhira Paccuppanadukkha Ý External Objects Unpleasant at present
1. ßForms, sounds, odours, tastes, touches, and mental objects, O Monks, are unpleasant at present.û Repeat as above.
34. 17. 34.
(201) Bàhira Atãtadukkha Ý External Objects Without Self in the Past
1. ßForms, sounds, odours, tastes, touches, and mental objects, O Monks, were impermanent in the past.û Repeat as above.
34. 17. 35.
(202) Bàhira Anàgatadukkha Ý External Objects Without Self in the Future
1. ßForms, sounds, odours, tastes, touches, and mental objects, O Monks, will be without self in the future.û Repeat as above.
34. 17. 36.
(203) Bàhira Paccuppanadukkha Ý External Objects Without Self at present
1. ßForms, sounds, odours, tastes, touches, and mental objects, O Monks, are without self at present.û Repeat as above.
(Aññhàrasa Yadànicca [-dukkha, -anatta] Ý Eighteen on That Which is Impermanent, Unpleasant, and Lacks Self)
34. 17. 37.
(204) Atãtayadanicca Ý On That which is Impermanent in the Past
1. At Sàvatthi.
2. ßMonks, the eye was impermanent in the past. The impermanent is unpleasant. The unpleasant lack self. When self is lacking, it is not mine, I am not there, and it is not my self. This should be seen, as it really is with right wisdom.
3. ßMonks, the ear, nose, tongue, and body were impermanent in the past with right wisdom.
4. Monks, the learned noble disciple seeing it thus turns from the eye, ear, nose, tongue, body, and mind. Having turned loses interest and is released. When released knowledge arises, birth is destroyed, the holy life is lived to the end duties are done and I have nothing more to wish.û
34. 17. 38.
(205) Anàgatanicca Ý On That which will be Impermanent in the Future
2. ßMonks, the eye was impermanent in the future.û Repeat as 34. 17. 37.
34. 17. 39.
(206) Anàgatanicca Ý On That which will is Impermanent at present
2. ßMonks, the eye is impermanent at present.û Repeat as 34. 17. 37.
34. 17. 40.
(207) Atãta Yaü Dukkha Ý On That which was Unpleasant in the Past
2. ßMonks, the eye was unpleasant in the past.û Repeat as 34. 17. 37.
34. 17. 41.
(208) Anàgata Yaü Dukkha Ý On That which will be Unpleasant in the Future
2. ßMonks, the eye will be unpleasant in the future.û Repeat as 34. 17. 37.
34. 17. 42.
(209) Paccuppana Yaü Dukkha Ý On That which was Unpleasant at Present
2. ßMonks, the eye is unpleasant at present.û Repeat as 34. 17. 37.
34. 17. 43.
(210) Atãta Yadanatta Ý On That which was Without Self in the Past
2. ßMonks, the eye was without self in the past.û Repeat as 34. 17. 37.
34. 17. 44.
(211) Anàgata Yadanatta Ý On That which will be Without Self in the Future
2. ßMonks, the eye will be without self in the future.û Repeat as 34. 17. 37.
34. 17. 45.
(212) Paccuppana Yadanatta Ý On That which was Without Self at Present
2. ßMonks, the eye is without self at present.û Repeat as 34. 17. 37.
34. 17. 46.
(213) Bàhiràtãta yadanicca Ý On the Externals that were Impermanent in the Past
1. ßMonks, forms, sounds, scents, tastes, touches, and ideas were impermanent in the past. The impermanent are unpleasant and the unpleasant lack self. When self is lacking, it is not mine, I am not there, and it is not my self. This should be seen, as it really is, with right wisdom.
2. Monks, the learned noble disciple seeing it thus turns from forms, sounds, scents, tastes, touches and ideas. Having turned loses interest and is released. When released knowledge arises, birth is destroyed, the holy life is lived to the end duties are done and I have nothing more to wish.û
34. 17. 47.
(214) Bàhirànàgata yadanicca Ý On the Externals that will be Impermanent in the Future
1. ßMonks, forms, sounds, scents, tastes, touches, and ideas will be impermanent in the future.û Repeat as 34. 17. 46.
34. 17. 48.
(215) Bàhira paccuppana yadanicca Ý On the Externals that are Impermanent at Present
1. ßMonks, forms, sounds, scents, tastes, touches, and ideas are impermanent at present.û Repeat as 34. 17. 46.
34. 17. 49.
(216) Bàhiràtãta yaü Dukkha Ý On the Externals that were Unpleasant in the Past
1. ßMonks, forms, sounds, scents, tastes, touches, and ideas were unpleasant in the past.û Repeat as 34. 17. 46.
34. 17. 50.
(217) Bàhirànàgata yaü Dukkha Ý On the Externals that will be Unpleasant in the Future
1. ßMonks, forms, sounds, scents, tastes, touches, and ideas will be unpleasant in the future.û Repeat as 34. 17. 46.
34. 17. 51.
(218) Bàhira paccuppana yaü Dukkha Ý On the Externals that are Unpleasant at Prtesent
1. ßMonks, forms, sounds, scents, tastes, touches, and ideas are impermanent at present.û Repeat as 34. 17. 46.
34. 17. 52.
(219) Bàhiràtãta yadanatta Ý On the Externals that were Without Self in the Past
1. ßMonks, forms, sounds, scents, tastes, touches, and ideas were without self in the past.û Repeat as 34. 17. 46.
34. 17. 53.
(220) Bàhirànàgata yadanatta Ý On the Externals that will be Without Self in the Future
1. ßMonks, forms, sounds, scents, tastes, touches, and ideas will be without self in the future.û Repeat as 34. 17. 46.
34. 17. 54.
(221) Bàhiràtãta yadanatta Ý On the Externals that are Without Self at Present
1. ßMonks, forms, sounds, scents, tastes, touches, and ideas are without self at present.û Repeat as 34. 17. 46.
34. 17. 55.
(222) Ajjhattàyatana Anicca Ý On the Impermanent Internal Bases
1. ßMonks, the eye, ears, nose, tongue, body, and mind are impermanent.
2. ßMonks, the learned noble disciple seeing it thus turns from forms, sounds, scents, tastes, touches and ideas. Having turned loses interest and is released. When released knowledge arises, birth is destroyed, the holy life is lived to the end duties are done and I have nothing more to wish.û
34. 17. 56.
(223) Ajjhattàyatana Dukkha Ý On the Unpleasant Internal Bases
1. ßMonks, the eye, ears, nose, tongue, body, and mind are unpleasant.û Repeat as 34. 17. 55.
34. 17. 57.
(224) Ajjhattàyatana Anatta Ý On the Internal Bases that are Without Self
1. ßMonks, the eye, ears, nose, tongue, body, and mind are without self.û Repeat as 34. 17. 55.
34. 17. 58.
(225) Bàhiràyatana Anicca Ý On the Impermanent External Bases
1. ßMonks, forms, sounds, odours, tastes, touches, and ideas are impermanent.û Repeat as 34. 17. 55.
34. 17. 59.
(226) Bahirayatana Dukkha Ý On the Unpleasant External Bases
1. ßMonks, forms, sounds, odours, tastes, touches, and ideas are unpleasant.û Repeat as 34. 17. 55.
34. 17. 60.
(227) Bahirayatana Anatta Ý On the External Bases that are Without Self
1. ßMonks, forms, sounds, odours, tastes, touches, and ideas are without self.û
Repeat as 34. 17. 55.
Samyutta Nikaya
Volume IV Ý Salayatanavaggo
Samyutta 34 Ý Salayatana Samyutta
Chapter 17 Ý Satthipeyyalo
34. 17. 1.
(168) Aniccachanda (Attharasa Chandena) Ý With Interest in that which lacks Self (Eighteen with Interest)
1. At Savatthi:
2. ßMonks, you should dispel interest for that which is impermanent. Monks, what is impermanent?
3. ßMonks, the eye is impermanent, you should dispel interest for that.û Repeat for ear, nose, tongue, body, and mind.
4. ßMonks, you should dispel interest for that which is impermanent.û
34. 17. 2
(169) Aniccaràga Ý With Greed in that which is impermanent
2. ßMonks, you should dispel greed for that which is impermanent.û re as above.
34. 17. 3.
(170) Aniccachandaràga Ý With Interest and Greed in that which lacks Self
2. ßMonks, you should dispel greed for that which is impermanent.û re as above.
34. 17. 4.
(171) Dukkhachanda Ý With Interest for the Unpleasant
2. ßMonks, you should dispel interest for that which is unpleasant.û re as above.
34. 17. 5.
(172) Dukkharàga Ý With Greed for the Unpleasant
2. ßMonks, you should dispel greed for that which is unpleasant.û re as above.
34. 17. 6.
(173) Dukkhachandaràga Ý With Interest and Greed for the Unpleasant
2. ßMonks, you should dispel greed for that which is unpleasant.û re as above.
34. 17. 7.
(174) Anattachanda Ý With Interest in that which lacks Self
1. At Sàvatthi.
2. ßMonks, you should dispel interest for that which lacks self. re as above.
34.17. 8.
(175) Anattaràga Ý With Greed in that which lacks Self
2. ßMonks, you should dispel greed for that which lacks self. re as above.
34.17. 9.
(176) Anattachandaràga Ý With Interest and Greed in that which lacks Self
3. ßMonks, you should dispel interest and greed for that which lacks self.û re as above.
34. 17. 10.
(177) Bàhiràniccachanda Ý With Interest in the External Impermanent
1. At Sàvatthi.
2. ßMonks, you should dispel interest for that which is impermanent.û re. as above.
34. 17. 11.
(178) Bàhiràniccaràgena Ý With Greed in the External Impermanent
2. ßMonks, you should dispel greed for that which is impermanent.û re. as above.
34. 17. 12.
(179) Bàhirànicca chandaragena Ý With Interest and greed in the External Impermannet
2. ßMonks, you should dispel interest and greed for that which is impermanent.û re. as above.
34. 17. 13.
(180) Bàhira dukkhachanda Ý With Interest in the External Unpleasant
2. ßMonks, you should dispel interest for that which is unpleasant.û re. as above.
34. 17. 14.
(181) Bàhira dukkharàga Ý With Greed in the External Unpleasant
2. ßMonks, you should dispel greed for that which is unpleasant.û re. as above.
34. 17. 15.
(177) Bàhira dukkha chandaràga Ý With Interest and Greed in the External Unpleasant
2. ßMonks, you should dispel interest and greed for that which is unpleasant.û re. as above.
34. 17. 16.
(183) Bàhirànattachandena Ý With Interest in that which is External and Lacks Self
1. At Sàvatthi.
2. ßMonks, you should dispel interest in that which lacks self. And indeed what, O Monks, is without self?
3. ßForms, are without self; you should abndon interest in them.û Repeat for sounds, odours, tastes, touches, and mental objects.
4. ßMonks, you should abandon interest in that which is without self.û
34. 17. 17.
(184) Bàhirànattaràgena Ý With Greed in that which is External and Lacks Self
2. ßMonks, you should dispel greed ... û re. as 34. 17. 16.
34. 17. 18.
(184) Bàhirànatta chandaràgena Ý With Greed and Interest in that which is External and Lacks Self
2. ßMonks, you should dispel interest & greed ... û re. as 34. 17. 16.
34. 17. 19.
(186) Atãtànicca (nava) Ý (Nine) Impermanent in the Past
1. ßMonks, the eye was impermanent in the past. The ear, nose, tongue, body, and mind were impermanent in the past. Monks, the learned noble disciple seeing it thus turns from the eye, ear, nose, tongue, body, and mind. Having turned loses interest and is released. When released knowledge arises, birth is destroyed, the holy life is lived to the end, duties are done. I have nothing more to wish.û
34. 17. 20.
(187) Anàgatànicca Ý Imprmanent In the Future
1. ßMonks, the eye will be impermanent in the future.û Repeat as above.
34. 17. 21.
(188) Paccuppannànicca Ý Impermenent at present
1. ßMonks, the eye is impermanent at present.û Repeat as above.
34. 17. 22.
(189) Dukkha Atãtena Ý Unpleasant In the Past
1. ßMonks, the eye was unpleasant at present.û Repeat as above.
34. 17. 23.
(190) Dukkha Anàgatà Ý Unpleasant In the Future
1. ßMonks, the eye will be unpleasant in the future.û Repeat as above.
34. 17. 24.
(191) Dukkha Paccuppanna Ý Unpleasant at present
1. ßMonks, the eye is unpleasant at present.û Repeat as above.
34. 17. 25.
(192) Anatta Atãtà Ý Without Self In the Past
1. ßMonks, the eye is without self in the past.û Repeat as above.
34. 17. 26.
(193) Anatta Anàgatà Ý Without Self In the Future
1. ßMonks, the eye will be without self in the future.û Repeat as above.
34. 17. 27.
(194) Anatta Paccuppanna Ý Without Self at present
1. ßMonks, the eye is without self at present.û Repeat as above.
34. 17. 28.
(195) Bàhira Atãtànicca Ý External Objects Impermanent in the Past
1. ßForms, sounds, odours, tastes, touches, and mental objects, O Monks, were impermanent in the past.û Repeat as above.
34. 17. 29.
(196) Bàhira Anàgatànicca Ý External Objects Impermanent in the Future
1. ßForms, sounds, odours, tastes, touches, and mental objects, O Monks, will be impermanent in the future.û Repeat as above.
34. 17. 30.
(197) Bàhira Paccuppanànicca Ý External Objects Impermanent at present
1. ßForms, sounds, odours, tastes, touches, and mental objects, O Monks, are impermanent at present.û Repeat as above.
34. 17. 31.
(198) Bàhira Atãtadukkha Ý External Objects Unpleasant in the Past
1. ßForms, sounds, odours, tastes, touches, and mental objects, O Monks, were impermanent in the past.û Repeat as above.
34. 17. 32.
(199) Bàhira Anàgatadukkha Ý External Objects Unpleasant in the Future
1. ßForms, sounds, odours, tastes, touches, and mental objects, O Monks, will be unpleasant in the future.û Repeat as above.
34. 17. 33.
(200) Bàhira Paccuppanadukkha Ý External Objects Unpleasant at present
1. ßForms, sounds, odours, tastes, touches, and mental objects, O Monks, are unpleasant at present.û Repeat as above.
34. 17. 34.
(201) Bàhira Atãtadukkha Ý External Objects Without Self in the Past
1. ßForms, sounds, odours, tastes, touches, and mental objects, O Monks, were impermanent in the past.û Repeat as above.
34. 17. 35.
(202) Bàhira Anàgatadukkha Ý External Objects Without Self in the Future
1. ßForms, sounds, odours, tastes, touches, and mental objects, O Monks, will be without self in the future.û Repeat as above.
34. 17. 36.
(203) Bàhira Paccuppanadukkha Ý External Objects Without Self at present
1. ßForms, sounds, odours, tastes, touches, and mental objects, O Monks, are without self at present.û Repeat as above.
(Aññhàrasa Yadànicca [-dukkha, -anatta] Ý Eighteen on That Which is Impermanent, Unpleasant, and Lacks Self)
34. 17. 37.
(204) Atãtayadanicca Ý On That which is Impermanent in the Past
1. At Sàvatthi.
2. ßMonks, the eye was impermanent in the past. The impermanent is unpleasant. The unpleasant lack self. When self is lacking, it is not mine, I am not there, and it is not my self. This should be seen, as it really is with right wisdom.
3. ßMonks, the ear, nose, tongue, and body were impermanent in the past with right wisdom.
4. Monks, the learned noble disciple seeing it thus turns from the eye, ear, nose, tongue, body, and mind. Having turned loses interest and is released. When released knowledge arises, birth is destroyed, the holy life is lived to the end duties are done and I have nothing more to wish.û
34. 17. 38.
(205) Anàgatanicca Ý On That which will be Impermanent in the Future
2. ßMonks, the eye was impermanent in the future.û Repeat as 34. 17. 37.
34. 17. 39.
(206) Anàgatanicca Ý On That which will is Impermanent at present
2. ßMonks, the eye is impermanent at present.û Repeat as 34. 17. 37.
34. 17. 40.
(207) Atãta Yaü Dukkha Ý On That which was Unpleasant in the Past
2. ßMonks, the eye was unpleasant in the past.û Repeat as 34. 17. 37.
34. 17. 41.
(208) Anàgata Yaü Dukkha Ý On That which will be Unpleasant in the Future
2. ßMonks, the eye will be unpleasant in the future.û Repeat as 34. 17. 37.
34. 17. 42.
(209) Paccuppana Yaü Dukkha Ý On That which was Unpleasant at Present
2. ßMonks, the eye is unpleasant at present.û Repeat as 34. 17. 37.
34. 17. 43.
(210) Atãta Yadanatta Ý On That which was Without Self in the Past
2. ßMonks, the eye was without self in the past.û Repeat as 34. 17. 37.
34. 17. 44.
(211) Anàgata Yadanatta Ý On That which will be Without Self in the Future
2. ßMonks, the eye will be without self in the future.û Repeat as 34. 17. 37.
34. 17. 45.
(212) Paccuppana Yadanatta Ý On That which was Without Self at Present
2. ßMonks, the eye is without self at present.û Repeat as 34. 17. 37.
34. 17. 46.
(213) Bàhiràtãta yadanicca Ý On the Externals that were Impermanent in the Past
1. ßMonks, forms, sounds, scents, tastes, touches, and ideas were impermanent in the past. The impermanent are unpleasant and the unpleasant lack self. When self is lacking, it is not mine, I am not there, and it is not my self. This should be seen, as it really is, with right wisdom.
2. Monks, the learned noble disciple seeing it thus turns from forms, sounds, scents, tastes, touches and ideas. Having turned loses interest and is released. When released knowledge arises, birth is destroyed, the holy life is lived to the end duties are done and I have nothing more to wish.û
34. 17. 47.
(214) Bàhirànàgata yadanicca Ý On the Externals that will be Impermanent in the Future
1. ßMonks, forms, sounds, scents, tastes, touches, and ideas will be impermanent in the future.û Repeat as 34. 17. 46.
34. 17. 48.
(215) Bàhira paccuppana yadanicca Ý On the Externals that are Impermanent at Present
1. ßMonks, forms, sounds, scents, tastes, touches, and ideas are impermanent at present.û Repeat as 34. 17. 46.
34. 17. 49.
(216) Bàhiràtãta yaü Dukkha Ý On the Externals that were Unpleasant in the Past
1. ßMonks, forms, sounds, scents, tastes, touches, and ideas were unpleasant in the past.û Repeat as 34. 17. 46.
34. 17. 50.
(217) Bàhirànàgata yaü Dukkha Ý On the Externals that will be Unpleasant in the Future
1. ßMonks, forms, sounds, scents, tastes, touches, and ideas will be unpleasant in the future.û Repeat as 34. 17. 46.
34. 17. 51.
(218) Bàhira paccuppana yaü Dukkha Ý On the Externals that are Unpleasant at Prtesent
1. ßMonks, forms, sounds, scents, tastes, touches, and ideas are impermanent at present.û Repeat as 34. 17. 46.
34. 17. 52.
(219) Bàhiràtãta yadanatta Ý On the Externals that were Without Self in the Past
1. ßMonks, forms, sounds, scents, tastes, touches, and ideas were without self in the past.û Repeat as 34. 17. 46.
34. 17. 53.
(220) Bàhirànàgata yadanatta Ý On the Externals that will be Without Self in the Future
1. ßMonks, forms, sounds, scents, tastes, touches, and ideas will be without self in the future.û Repeat as 34. 17. 46.
34. 17. 54.
(221) Bàhiràtãta yadanatta Ý On the Externals that are Without Self at Present
1. ßMonks, forms, sounds, scents, tastes, touches, and ideas are without self at present.û Repeat as 34. 17. 46.
34. 17. 55.
(222) Ajjhattàyatana Anicca Ý On the Impermanent Internal Bases
1. ßMonks, the eye, ears, nose, tongue, body, and mind are impermanent.
2. ßMonks, the learned noble disciple seeing it thus turns from forms, sounds, scents, tastes, touches and ideas. Having turned loses interest and is released. When released knowledge arises, birth is destroyed, the holy life is lived to the end duties are done and I have nothing more to wish.û
34. 17. 56.
(223) Ajjhattàyatana Dukkha Ý On the Unpleasant Internal Bases
1. ßMonks, the eye, ears, nose, tongue, body, and mind are unpleasant.û Repeat as 34. 17. 55.
34. 17. 57.
(224) Ajjhattàyatana Anatta Ý On the Internal Bases that are Without Self
1. ßMonks, the eye, ears, nose, tongue, body, and mind are without self.û Repeat as 34. 17. 55.
34. 17. 58.
(225) Bàhiràyatana Anicca Ý On the Impermanent External Bases
1. ßMonks, forms, sounds, odours, tastes, touches, and ideas are impermanent.û Repeat as 34. 17. 55.
34. 17. 59.
(226) Bahirayatana Dukkha Ý On the Unpleasant External Bases
1. ßMonks, forms, sounds, odours, tastes, touches, and ideas are unpleasant.û Repeat as 34. 17. 55.
34. 17. 60.
(227) Bahirayatana Anatta Ý On the External Bases that are Without Self
1. ßMonks, forms, sounds, odours, tastes, touches, and ideas are without self.û
Repeat as 34. 17. 55.
Samyutta Nikaya - Salayatana Samyutta - Nandikkhaya Vagga
Sutta Pitaka
Samyutta Nikaya
Volume IV Ý Salayatanavaggo
Samyutta 34 Ý Salayatana Samyutta
Chapter 16 Ý Nandikkhaya Vaggo
34. 16. 1.
(156) Nandikkhaya 1 Ý Destruction of delight 1
1. At Savatthi.
2. The Blessed One addressed the monks from there:
3. Monks, the monk reflects the unstable eye is impermanent and it becomes right view to him.
Seeing it correctly he turns. The destruction of delight is destroying greed and the destruction of greed is destroying delight. It is said with the destruction of delight and greed the mind is well released.
ÝÝ7. Monks, the monk reflects the unstable ear re nose re tongue re body is impermanent and it becomes right view to him. Seeing it correctly he turns. The destruction of delight is destroying greed and the destruction of greed is destroying delight. It is said with the destruction of delight and greed the mind is well released.
8. Monks, the monk reflects the unstable mind is impermanent and it becomes right view to him.
Seeing it correctly he turns. The destruction of delight is destroying greed and the destruction of greed is destroying delight. It is said with the destruction of delight and greed the mind is well released.
34.16. 2.
(157) Nandikkhaya 2 Ý Destruction of Delight 2
1. At one time the Blessed One was living in Devadaha, in a hamlet of the Sakyas.
2. The Blessed One addressed the monks from there:
3. ßMonks, the monk reflects that unstable forms are impermanent and it becomes right view to him. Seeing it correctly he turns. The destruction of delight is destroying greed and the destruction of greed is destroying delight. It is said with the destruction of delight and greed the mind is well released.
4Ý7. ßMonks, the monk reflects unstable sounds re scents re tastes re touches are impermanent and it becomes right view to him. Seeing it correctly he turns. The destruction of delight is destroying greed and the destruction of greed is destroying delight. It is said with the destruction of delight and greed the mind is well released.
8. ßMonks, the monk reflects unstable ideas are impermanent and it becomes right view to him. Seeing it correctly he turns. The destruction of delight is destroying greed and the destruction of greed is destroying delight. It is said with the destruction of delight and greed the mind is well released.
34. 16. 3.
(158) Nandikkhaya 3 Ý Destruction of Delight 3
1. At one time the Blessed One was living in Devadaha, in a hamlet of the Sakyas.
2. The Blessed One addressed the monks from there:
3. ßMonks, wisely reflect the eye as impermanent and correctly observe its impermanence as it rightly is. He who wisely reflects and correctly observes the impermanence of the eye turns from it. The destruction of delight is destroying greed and the destruction of greed is destroying delight. It is said, with the destruction of delight and greed the mind is well released.
4Ý5. ßMonks, wisely reflect the ear re nose as impermanent re
6. ßMonks, wisely reflect the tongue as impermanent and correctly observe its impermanence as it rightly is. He who wisely reflects and observes the impermanence of the tongue seeing it correctly turns from it. The destruction of delight is destroying greed and the destruction of greed is destroying delight. It is said, with the destruction of delight and greed the mind is well released.
7Ý8. ßMonks, wisely reflect the body re the mind as impermanent and correctly observe its impermanence as it rightly is. He who wisely reflects and observes the impermanence of the mind seeing it correctly turns from it. The destruction of delight is destroying greed and the destruction of greed is destroying delight. It is said, with the destruction of delight and greed the mind is well released.û
34.16. 4.
(159) Nandikkhaya 4 Ý Destruction of Delight 4
1. At Sàvatthi.
2. The Blessed One addressed the monks from there:
3. ßMonks, wisely reflect and correctly observe the impermanence of forms, as it rightly is.
ßHe who wisely reflects and correctly observes the impermanence of forms as they really are turns from them. The destruction of delight is destroying greed and the destruction of greed is destroying delight. It is said, with the destruction of delight and greed the mind is well released.
4Ý7. ßMonks, wisely reflect and correctly observe the impermanence of sounds. re scents re savories re touches as they really are re
8. Monks, wisely reflect and correctly observe the impermanence of ideas as they really are. He who wisely reflects and correctly observes the impermanence of ideas as they really are, turns from them. The destruction of delight is destroying greed and the destruction of greed is destroying delight. It is said, with the destruction of delight and greed the mind is well released.û
34. 16. 5.
(160.0 Jãvakambavane 1 Ý In Jãvaka's Mango Orchard 1
1. At one time the Blessed One lived in Jãvaka's mango orchard in Rajagaha.
2. From there the Blessed One addressed the monks:
3. ßMonks, develop concentration, to the concentrated monk things plainly appear as they really are. What appears plainly as they really are?
4. ßThe eye plainly appears, as impermanent as it really is. Forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant, or neither unpleasant nor pleasant born of eye contact plainly appear as impermanent as they really are.
5Ý8. ßThe ear, nose, tongue, body plainly appear as impermanent as it really is.
9. ßThe mind plainly appears, as impermanent as it really is. Ideas, mind-consciousness, mind-contact and whatever feelings pleasant, unpleasant, or neither unpleasant nor pleasant born of mind contact plainly appear as impermanent as they really are.
10. ßMonks, develop concentration, to the concentrated monk things plainly appear as they really are.û
34. 16. 6.
(161) Jãvakambavane 2 Ý In Jãvaka's Mango Orchard 2
1. At one time the Blessed One lived in Jãvaka's mango orchard in Rajagaha.
2. From there the Blessed One addressed the monks:
3. ßMonks, yoke yourself to seclusion to the secluded monk things plainly appear as they really are. What appears plainly as they really are?
4. ßThe eye plainly appears, as impermanent as it really is. Forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant, or neither unpleasant nor pleasant born of eye contact plainly appear as impermanent as they really are.
5Ý8. ßThe ear, nose, tongue, body plainly appear as impermanent as it really is.
9. ßThe mind plainly appears, as impermanent as it really is. Ideas, mind-consciousness, mind-contact and whatever feelings pleasant, unpleasant, or neither unpleasant nor pleasant born of mind contact plainly appear as impermanent as they really are.
10. ßMonks, yoke yourself to seclusion to the secluded monk things plainly appear as they really are.û
34. 16. 7.
(162) Koññhito 1 Ý Venerable Mahàkoññhita 1
1. At one time the Blessed One lived in Jãvaka's mango orchard in Rajagaha.
2. Then venerable Mahàkoññhita approached the Blessed One, worshipped and sat on a side
3. Sitting on a side venerable Mahàkoññhita said to the Blessed One: ßVenerable sir, it is good if the Blessed One, teach me in short so that I could withdraw, seclude myself and abide diligently to dispel.û
ßKoññthita, dispel interest for whatever is impermanent. Koññthita, what is impermanent?
4. ßKoññthita, the eye is impermanent you should dispel interest for it. Koññthita forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact are impermanent you should dispel interest for them.
5Ý6. ßKoññthita, the ear re the nose re
7. ßKoññthita, the tongue is impermanent you should dispel interest for it. Koññthita savories, tongue-consciousness, tongue-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of tongue-contact are impermanent, you should dispel interest for them.
8Ý9. ßKoññthita, the body re the mind is impermanent you should dispel interest for it. Koññthita, ideas, mind-consciousness, mind-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of mind-contact are impermanent, you should dispel interest for them.
10. ßKoññthita, dispel interest for whatever is impermanent.û
34. 16. 8.
(163) Koññhito 2 Ý Venerable Mahàkoññhita 2
1. At Sàvatthi.
2. Then venerable Mahàkoññhita approached the Blessed One, worshipped and sat on a side
3. Sitting on a side venerable Mahàkoññhita said to the Blessed One: ßVenerable sir, it is good if the Blessed One, teach me in short so that I could withdraw, seclude myself and abide diligently to dispel.û
ßKoññthita, dispel interest for whatever is unpleasant. Koññthita what is unpleasant?
4. ßKoññthita, the eye is unpleasant you should dispel interest for it. Koññthita forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact are unpleasant you should dispel interest for them.
5Ý6. ßKoññthita, the ear re the nose re
7. ßKoññthita, the tongue is unpleasant you should dispel interest for it. Koññthita savories, tongue-consciousness, tongue-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of tongue-contact are unpleasant you should dispel interest for them.
8Ý9. ßKoññthita, the body re the mind is impermanent you should dispel interest for it. Koññthita, ideas, mind-consciousness, mind-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of mind-contact are unpleasant you should dispel interest for them.
10. ßKoññthita, dispel interest for whatever is unpleasant.û
34. 16. 9.
(164) Koññhiko 3 Ý Venerable Mahàkoññhita 3
1. At one time the Blessed One lived in Jãvaka's mango orchard in Rajagaha.
2. Then venerable Mahàkoññhita approached the Blessed One, worshipped and sat on a side
3. Sitting on a side venerable Mahàkoññhita said to the Blessed One: ßVenerable sir, it is good if the Blessed One, teach me in short so that I could withdraw, seclude myself and abide diligently to dispel.û
ßKoññthita, dispel interest for whatever lacks self. Koññthita what lacks self?
4. ßKoññthita, the eye lacks self you should dispel interest for it. Koññthita forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact lack self you should dispel interest for them.
5Ý6. ßKoññthita, the ear re the nose re
7. ßKoññthita, the tongue lacks self you should dispel interest for it. Koññthita savories, tongue-consciousness, tongue-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of tongue-contact lack self, you should dispel interest for them.
8Ý9. ßKoññthita, the body re the mind lacks self, you should dispel interest for it. Koññthita, ideas, mind-consciousness, mind-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of mind-contact lack self, you should dispel interest for them.
10. ßKoññthita, dispel interest for whatever lacks self.û
34. 16. 10.
(165) Micchàdiññhi Ý Wrong View
1. At one time the Blessed One lived in Jãvaka's mango orchard in Rajagaha.
2. Then a certain monk approached the Blessed One, worshipped and sat on a side.
3. Sitting on a side that monk said to the Blessed One: ßVenerable sir, knowing how and seeing how does wrong view get dispelled?û
4Ý9. ßMonk, by knowing and seeing impermanence in the eye wrong view gets dispelled Monk, by knowing and seeing impermanence in forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact, wrong view gets dispelled. Repeat for ear, nose, tongue, body, and mind.
10. ßMonk, knowing and seeing thus wrong view gets dispelled.û
34. 16. 11.
(166) Sakkàya Ý Self View
1. At one time the Blessed One lived in Jãvaka's mango orchard in Rajagaha.
2. Then a certain monk approached the Blessed One, worshipped and sat on a side.
3. Sitting on a side that monk said to the Blessed One: ßVenerable sir, knowing how and seeing how does the self view get dispelled?û
4Ý9. ßMonk, by knowing and seeing unpleasantness, in the eye self view gets dispelled Monk, by knowing and seeing unpleasantness in forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact, self view gets dispelled. Repeat for ear, nose, tongue, body, and mind
10. ßMonk, knowing and seeing thus self view gets dispelled.û
34. 16. 12.
(167) Attàno Ý View followed by self
1. At Savatthi.
2. Then a certain monk approached the Blessed One, worshipped and sat on a side.
3. Sitting on a side that monk said to the Blessed One: ßVenerable sir, knowing how and seeing how does the view following the self get dispelled?û
4Ý9. ßMonk, by knowing and seeing impermanence in the eye, the view following self gets dispelled Monk, by knowing and seeing impermanence in forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact, the view following self gets dispelled.* Repeat for ear, nose, tongue, body, and mind.
10. ßMonk, knowing and seeing thus, the view following self gets dispelled.û
Samyutta Nikaya
Volume IV Ý Salayatanavaggo
Samyutta 34 Ý Salayatana Samyutta
Chapter 16 Ý Nandikkhaya Vaggo
34. 16. 1.
(156) Nandikkhaya 1 Ý Destruction of delight 1
1. At Savatthi.
2. The Blessed One addressed the monks from there:
3. Monks, the monk reflects the unstable eye is impermanent and it becomes right view to him.
Seeing it correctly he turns. The destruction of delight is destroying greed and the destruction of greed is destroying delight. It is said with the destruction of delight and greed the mind is well released.
ÝÝ7. Monks, the monk reflects the unstable ear re nose re tongue re body is impermanent and it becomes right view to him. Seeing it correctly he turns. The destruction of delight is destroying greed and the destruction of greed is destroying delight. It is said with the destruction of delight and greed the mind is well released.
8. Monks, the monk reflects the unstable mind is impermanent and it becomes right view to him.
Seeing it correctly he turns. The destruction of delight is destroying greed and the destruction of greed is destroying delight. It is said with the destruction of delight and greed the mind is well released.
34.16. 2.
(157) Nandikkhaya 2 Ý Destruction of Delight 2
1. At one time the Blessed One was living in Devadaha, in a hamlet of the Sakyas.
2. The Blessed One addressed the monks from there:
3. ßMonks, the monk reflects that unstable forms are impermanent and it becomes right view to him. Seeing it correctly he turns. The destruction of delight is destroying greed and the destruction of greed is destroying delight. It is said with the destruction of delight and greed the mind is well released.
4Ý7. ßMonks, the monk reflects unstable sounds re scents re tastes re touches are impermanent and it becomes right view to him. Seeing it correctly he turns. The destruction of delight is destroying greed and the destruction of greed is destroying delight. It is said with the destruction of delight and greed the mind is well released.
8. ßMonks, the monk reflects unstable ideas are impermanent and it becomes right view to him. Seeing it correctly he turns. The destruction of delight is destroying greed and the destruction of greed is destroying delight. It is said with the destruction of delight and greed the mind is well released.
34. 16. 3.
(158) Nandikkhaya 3 Ý Destruction of Delight 3
1. At one time the Blessed One was living in Devadaha, in a hamlet of the Sakyas.
2. The Blessed One addressed the monks from there:
3. ßMonks, wisely reflect the eye as impermanent and correctly observe its impermanence as it rightly is. He who wisely reflects and correctly observes the impermanence of the eye turns from it. The destruction of delight is destroying greed and the destruction of greed is destroying delight. It is said, with the destruction of delight and greed the mind is well released.
4Ý5. ßMonks, wisely reflect the ear re nose as impermanent re
6. ßMonks, wisely reflect the tongue as impermanent and correctly observe its impermanence as it rightly is. He who wisely reflects and observes the impermanence of the tongue seeing it correctly turns from it. The destruction of delight is destroying greed and the destruction of greed is destroying delight. It is said, with the destruction of delight and greed the mind is well released.
7Ý8. ßMonks, wisely reflect the body re the mind as impermanent and correctly observe its impermanence as it rightly is. He who wisely reflects and observes the impermanence of the mind seeing it correctly turns from it. The destruction of delight is destroying greed and the destruction of greed is destroying delight. It is said, with the destruction of delight and greed the mind is well released.û
34.16. 4.
(159) Nandikkhaya 4 Ý Destruction of Delight 4
1. At Sàvatthi.
2. The Blessed One addressed the monks from there:
3. ßMonks, wisely reflect and correctly observe the impermanence of forms, as it rightly is.
ßHe who wisely reflects and correctly observes the impermanence of forms as they really are turns from them. The destruction of delight is destroying greed and the destruction of greed is destroying delight. It is said, with the destruction of delight and greed the mind is well released.
4Ý7. ßMonks, wisely reflect and correctly observe the impermanence of sounds. re scents re savories re touches as they really are re
8. Monks, wisely reflect and correctly observe the impermanence of ideas as they really are. He who wisely reflects and correctly observes the impermanence of ideas as they really are, turns from them. The destruction of delight is destroying greed and the destruction of greed is destroying delight. It is said, with the destruction of delight and greed the mind is well released.û
34. 16. 5.
(160.0 Jãvakambavane 1 Ý In Jãvaka's Mango Orchard 1
1. At one time the Blessed One lived in Jãvaka's mango orchard in Rajagaha.
2. From there the Blessed One addressed the monks:
3. ßMonks, develop concentration, to the concentrated monk things plainly appear as they really are. What appears plainly as they really are?
4. ßThe eye plainly appears, as impermanent as it really is. Forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant, or neither unpleasant nor pleasant born of eye contact plainly appear as impermanent as they really are.
5Ý8. ßThe ear, nose, tongue, body plainly appear as impermanent as it really is.
9. ßThe mind plainly appears, as impermanent as it really is. Ideas, mind-consciousness, mind-contact and whatever feelings pleasant, unpleasant, or neither unpleasant nor pleasant born of mind contact plainly appear as impermanent as they really are.
10. ßMonks, develop concentration, to the concentrated monk things plainly appear as they really are.û
34. 16. 6.
(161) Jãvakambavane 2 Ý In Jãvaka's Mango Orchard 2
1. At one time the Blessed One lived in Jãvaka's mango orchard in Rajagaha.
2. From there the Blessed One addressed the monks:
3. ßMonks, yoke yourself to seclusion to the secluded monk things plainly appear as they really are. What appears plainly as they really are?
4. ßThe eye plainly appears, as impermanent as it really is. Forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant, or neither unpleasant nor pleasant born of eye contact plainly appear as impermanent as they really are.
5Ý8. ßThe ear, nose, tongue, body plainly appear as impermanent as it really is.
9. ßThe mind plainly appears, as impermanent as it really is. Ideas, mind-consciousness, mind-contact and whatever feelings pleasant, unpleasant, or neither unpleasant nor pleasant born of mind contact plainly appear as impermanent as they really are.
10. ßMonks, yoke yourself to seclusion to the secluded monk things plainly appear as they really are.û
34. 16. 7.
(162) Koññhito 1 Ý Venerable Mahàkoññhita 1
1. At one time the Blessed One lived in Jãvaka's mango orchard in Rajagaha.
2. Then venerable Mahàkoññhita approached the Blessed One, worshipped and sat on a side
3. Sitting on a side venerable Mahàkoññhita said to the Blessed One: ßVenerable sir, it is good if the Blessed One, teach me in short so that I could withdraw, seclude myself and abide diligently to dispel.û
ßKoññthita, dispel interest for whatever is impermanent. Koññthita, what is impermanent?
4. ßKoññthita, the eye is impermanent you should dispel interest for it. Koññthita forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact are impermanent you should dispel interest for them.
5Ý6. ßKoññthita, the ear re the nose re
7. ßKoññthita, the tongue is impermanent you should dispel interest for it. Koññthita savories, tongue-consciousness, tongue-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of tongue-contact are impermanent, you should dispel interest for them.
8Ý9. ßKoññthita, the body re the mind is impermanent you should dispel interest for it. Koññthita, ideas, mind-consciousness, mind-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of mind-contact are impermanent, you should dispel interest for them.
10. ßKoññthita, dispel interest for whatever is impermanent.û
34. 16. 8.
(163) Koññhito 2 Ý Venerable Mahàkoññhita 2
1. At Sàvatthi.
2. Then venerable Mahàkoññhita approached the Blessed One, worshipped and sat on a side
3. Sitting on a side venerable Mahàkoññhita said to the Blessed One: ßVenerable sir, it is good if the Blessed One, teach me in short so that I could withdraw, seclude myself and abide diligently to dispel.û
ßKoññthita, dispel interest for whatever is unpleasant. Koññthita what is unpleasant?
4. ßKoññthita, the eye is unpleasant you should dispel interest for it. Koññthita forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact are unpleasant you should dispel interest for them.
5Ý6. ßKoññthita, the ear re the nose re
7. ßKoññthita, the tongue is unpleasant you should dispel interest for it. Koññthita savories, tongue-consciousness, tongue-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of tongue-contact are unpleasant you should dispel interest for them.
8Ý9. ßKoññthita, the body re the mind is impermanent you should dispel interest for it. Koññthita, ideas, mind-consciousness, mind-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of mind-contact are unpleasant you should dispel interest for them.
10. ßKoññthita, dispel interest for whatever is unpleasant.û
34. 16. 9.
(164) Koññhiko 3 Ý Venerable Mahàkoññhita 3
1. At one time the Blessed One lived in Jãvaka's mango orchard in Rajagaha.
2. Then venerable Mahàkoññhita approached the Blessed One, worshipped and sat on a side
3. Sitting on a side venerable Mahàkoññhita said to the Blessed One: ßVenerable sir, it is good if the Blessed One, teach me in short so that I could withdraw, seclude myself and abide diligently to dispel.û
ßKoññthita, dispel interest for whatever lacks self. Koññthita what lacks self?
4. ßKoññthita, the eye lacks self you should dispel interest for it. Koññthita forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact lack self you should dispel interest for them.
5Ý6. ßKoññthita, the ear re the nose re
7. ßKoññthita, the tongue lacks self you should dispel interest for it. Koññthita savories, tongue-consciousness, tongue-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of tongue-contact lack self, you should dispel interest for them.
8Ý9. ßKoññthita, the body re the mind lacks self, you should dispel interest for it. Koññthita, ideas, mind-consciousness, mind-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of mind-contact lack self, you should dispel interest for them.
10. ßKoññthita, dispel interest for whatever lacks self.û
34. 16. 10.
(165) Micchàdiññhi Ý Wrong View
1. At one time the Blessed One lived in Jãvaka's mango orchard in Rajagaha.
2. Then a certain monk approached the Blessed One, worshipped and sat on a side.
3. Sitting on a side that monk said to the Blessed One: ßVenerable sir, knowing how and seeing how does wrong view get dispelled?û
4Ý9. ßMonk, by knowing and seeing impermanence in the eye wrong view gets dispelled Monk, by knowing and seeing impermanence in forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact, wrong view gets dispelled. Repeat for ear, nose, tongue, body, and mind.
10. ßMonk, knowing and seeing thus wrong view gets dispelled.û
34. 16. 11.
(166) Sakkàya Ý Self View
1. At one time the Blessed One lived in Jãvaka's mango orchard in Rajagaha.
2. Then a certain monk approached the Blessed One, worshipped and sat on a side.
3. Sitting on a side that monk said to the Blessed One: ßVenerable sir, knowing how and seeing how does the self view get dispelled?û
4Ý9. ßMonk, by knowing and seeing unpleasantness, in the eye self view gets dispelled Monk, by knowing and seeing unpleasantness in forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact, self view gets dispelled. Repeat for ear, nose, tongue, body, and mind
10. ßMonk, knowing and seeing thus self view gets dispelled.û
34. 16. 12.
(167) Attàno Ý View followed by self
1. At Savatthi.
2. Then a certain monk approached the Blessed One, worshipped and sat on a side.
3. Sitting on a side that monk said to the Blessed One: ßVenerable sir, knowing how and seeing how does the view following the self get dispelled?û
4Ý9. ßMonk, by knowing and seeing impermanence in the eye, the view following self gets dispelled Monk, by knowing and seeing impermanence in forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact, the view following self gets dispelled.* Repeat for ear, nose, tongue, body, and mind.
10. ßMonk, knowing and seeing thus, the view following self gets dispelled.û
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