Sutta Pitaka
Samyutta Nikaya
Volume IV Ý Salayatanavaggo
Book 34 Ý Salayatana Samyutta
Chapter 5 Ý SabbaniccaVaggo
34. 5. 1.
(43) Aniccam Ý Impermanent
1. At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta's grove in Savatthi, the Blessed One addressed the monks from there:
ßMonks, everything is impermanentû
Repeat Sutta 33 with necessary changes.
34. 5. 2.
(44) Dukkham Ý Unpleasant
ßMonks, everything is unpleasant.û
Repeat Sutta 33 with necessary changes.
34. 5. 3.
(45) Anatta Ý No Soul
ßMonks, everything lacks soul.û
Repeat Sutta 33 with necessary changes.
34. 5. 4.
(46) Abh¤¤eyyaü Ý Thorough Knowledge
ßMonks, all knowledge should be thoroughly acquired.û
Repeat Sutta 33 with necessary changes.
34. 5. 5.
(47) Pari¤¤eyyaü Ý Acurate Knowledge
ßMonks, accurate knowledge of everything should be acquired.û
Repeat Sutta 33 with necessary changes.
34. 4. 6.
(48) Pahatabbaü Ý Should be Dispelled
Monks, everything should be dispelled.û
Repeat Sutta 33 with necessary changes.
34. 5. 7.
(49) Saccikatabbaü Ý Should be Realized
ßMonks, everything should be realized.û
Repeat Sutta 33 with necessary changes.
34. 5. 8.
(50) Abhi¤¤a Pari¤¤eyyaü Ý All Knowledge Should Be Accurately Comprehended
ßMonks, all knowledge should be accurately comprehended.û
Repeat Sutta 33 with necessary changes.
34. 5. 9.
(51) Upaddutaü Ý Oppressed
ßMonks, everything is oppressed.û
Repeat Sutta 33 with necessary changes.
34. 5. 10.
(52) Upassaññhaü Ý Overcome
1. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi, the Blessed One addressed the monks from there:
2. ßMonks, everything should be overcome. Monks, what should be overcome?
3Ý 5. ßMonks, the eye, forms, eye-consciousness, eye-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of eye-contact, those too should be overcome.û
Repeat for the ear and nose.
6. ßMonks, the tongue, tastes, tongue-consciousness, tongue-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of tongue-contact, those too should be overcome.
7. Repeat for the body.
8. ßMonks, the mind, ideas, mind-consciousness, mind-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of mind-contact, those too should be overcome.
9. ßMonks, the learned, noble disciple seeing it thus turns from the eye and forms, eye-consciousness, eye-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of eye-contact, he turns from them too re He turns from the mind and ideas, mind-consciousness, mind-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of mind-contact, he turns from them too. Turning loses interest. Losing interest is released. Released knowledge arises to him, I am released, birth is destroyed, the holy life is lived to the end, duties are done, I have nothing more to wish.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 - Jatidhamma Vagga
Sutta Pitaka
Samyutta Nikaya
Volume IV Ý Salayatanavaggo
Book 34 Ý Salayatana Samyutta
Chapter 4 Ý Jatidhamma Vaggo
34. 4. 1.
(33) Jati Ý Birth
1. At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta's grove in Savatthi, the Blessed One addressed the monks from there:
2. ßMonks, everything is of the nature of being born. Monks, what things are of the nature of being born?
3Ý 5. ßMonks, the eye, forms, eye-consciousness, eye-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of eye-contact, those too are of the nature of being born.û
Repeat for the ear and nose.
6. ßMonks, the tongue, tastes, tongue-consciousness, tongue-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of tongue-contact, those too are of the nature of being born.
7. Repeat for the body.
8. ßMonks, the mind, ideas, mind-consciousness, mind-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of mind-contact, those too are of the nature of being born.
9. ßMonks, the learned, noble disciple seeing it thus turns from the eye and forms, eye-consciousness, eye-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of eye-contact, he turns from them too re He turns from the mind and ideas, mind-consciousness, mind-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of mind-contact, he turns from them too. Turning loses interest. Losing interest is released. Released knowledge arises, `I am released, birth is destroyed, the holy life is lived to the end, duties are done, I have nothing more to wish'.û
34. 4. 2.
(34) Jara Ý Decay
ßMonks, every thing is of the nature of decaying.û
Repeat Sutta 33 with necessary changes.
34. 4. 3.
(35) Vyàdhi Ý Ailing
ßMonks, every thing is of the nature of ailing.û
Repeat Sutta 33 with necessary changes.
34. 4. 4.
(36) Marana Ý Dying
ßMonks, every thing is of the nature of dying.û
Repeat Sutta 33 with necessary changes.
34. 4. 5.
(37) Soka Ý Grieving
ßMonks, every thing is of the nature of grieving.û
Repeat Sutta 33. with necessary changes.
34. 4. 6.
(38) Saïkilesa Ý Defiling
ßMonks, every thing is of the nature of defiling.û
Repeat Sutta 33. with necessary changes.
34. 4.7.
(39) Khaya Ý Wasting
ßMonks, every thing is of the nature of wastingû Repeat Sutta 33with necessary changes.
34. 4. 8.
(40) Vaya Ý Fading
ßMonks, every thing is of the nature of fading.û
Repeat Sutta 33 with necessary changes.
34. 4. 9.
(41) Samudaya Ý Arising
ßMonks, every thing is of the nature of arising.û
Repeat Sutta 33 with necessary changes.
34. 4. 10.
(42) Nirodha Ý Ceasing
ßMonks, every thing is of the nature of ceasing.û
Repeat Sutta 33 with necessary changes.
Samyutta Nikaya
Volume IV Ý Salayatanavaggo
Book 34 Ý Salayatana Samyutta
Chapter 4 Ý Jatidhamma Vaggo
34. 4. 1.
(33) Jati Ý Birth
1. At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta's grove in Savatthi, the Blessed One addressed the monks from there:
2. ßMonks, everything is of the nature of being born. Monks, what things are of the nature of being born?
3Ý 5. ßMonks, the eye, forms, eye-consciousness, eye-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of eye-contact, those too are of the nature of being born.û
Repeat for the ear and nose.
6. ßMonks, the tongue, tastes, tongue-consciousness, tongue-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of tongue-contact, those too are of the nature of being born.
7. Repeat for the body.
8. ßMonks, the mind, ideas, mind-consciousness, mind-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of mind-contact, those too are of the nature of being born.
9. ßMonks, the learned, noble disciple seeing it thus turns from the eye and forms, eye-consciousness, eye-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of eye-contact, he turns from them too re He turns from the mind and ideas, mind-consciousness, mind-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of mind-contact, he turns from them too. Turning loses interest. Losing interest is released. Released knowledge arises, `I am released, birth is destroyed, the holy life is lived to the end, duties are done, I have nothing more to wish'.û
34. 4. 2.
(34) Jara Ý Decay
ßMonks, every thing is of the nature of decaying.û
Repeat Sutta 33 with necessary changes.
34. 4. 3.
(35) Vyàdhi Ý Ailing
ßMonks, every thing is of the nature of ailing.û
Repeat Sutta 33 with necessary changes.
34. 4. 4.
(36) Marana Ý Dying
ßMonks, every thing is of the nature of dying.û
Repeat Sutta 33 with necessary changes.
34. 4. 5.
(37) Soka Ý Grieving
ßMonks, every thing is of the nature of grieving.û
Repeat Sutta 33. with necessary changes.
34. 4. 6.
(38) Saïkilesa Ý Defiling
ßMonks, every thing is of the nature of defiling.û
Repeat Sutta 33. with necessary changes.
34. 4.7.
(39) Khaya Ý Wasting
ßMonks, every thing is of the nature of wastingû Repeat Sutta 33with necessary changes.
34. 4. 8.
(40) Vaya Ý Fading
ßMonks, every thing is of the nature of fading.û
Repeat Sutta 33 with necessary changes.
34. 4. 9.
(41) Samudaya Ý Arising
ßMonks, every thing is of the nature of arising.û
Repeat Sutta 33 with necessary changes.
34. 4. 10.
(42) Nirodha Ý Ceasing
ßMonks, every thing is of the nature of ceasing.û
Repeat Sutta 33 with necessary changes.
Samyutta Nikaya - Salayatana Samyutta - Sabba Vagga
Sutta Pitaka
Samyutta Nikaya
Volume IV Ý Salayatanavaggo
Book 34 Ý Salayatana Samyutta
Chapter 3 Ý Sabba Vaggo
34. 3. 1.
(23.) Sabba Ý Everything
1. At Savatthi.
2. ßMonks, I will teach you everything, listen to it carefully.
3. ßMonks, what is everything? Eye and forms are everything. Ear and sounds, nose and scents, tongue and tastes, body and touches and mind and ideas are everything. These are called everything.
4. ßMonks, if someone says I reject this everything and appoint some other everything, they are only words uttered, questioned would not be able to reply and would fall into trouble. What is the reason? It is not his sphere to reply.
34. 3. 2.
(24.) Pahàna 1 Ý Dispelling 1
1. At Sàvatthi.
2. ßMonks, I will teach you how to dispel everything, listen to it carefully.
3. ßMonks, what is dispelling everything?
4-6. ßMonks, the eye, forms, eye-consciousness, eye- contact and whatever feelings, pleasant, unpleasant or neither unpleasant nor pleasant, that arise on account of eye-contact, those too should be dispelled. Repeat for the ear and nose.
7-8. ßMonks, the tongue, tastes, tongue-consciousness, tongue contact and whatever feelings, pleasant, unpleasant or neither unpleasant nor pleasant, that arise on account of tongue-contact, those too should be dispelled. Repeat for the body.
9. ßMonks, the mind ideas, mind-consciousness, mind contact and whatever feelings, pleasant, unpleasant or neither unpleasant nor pleasant, that arise on account of mind-contact, those too should be dispelled.
10. ßMonks, this is the method for dispelling everything.û
35.3. 3.
(25.) Pahàna 2 Ý Dispelling 2
1. At Sàvatthi.
2. ßMonks, I will teach you thorough knowledge, its comprehension and how to dispel everything, listen to it carefully.
3. ßMonks, what is thorough knowledge, its comprehension and how is dispelling everything?
4-6. ßMonks, the eye should be thoroughly known, comprehended and dispelled, forms, eye-consciousness, eye contact and whatever feelings, pleasant, unpleasant or neither unpleasant nor pleasant, that arise on account of eye-contact, those too should be thoroughly known, comprehended and dispelled Repeat for the ear and nose.
7-8. ßMonks, the tongue, tastes, tongue-consciousness, tongue contact and whatever feelings, pleasant, unpleasant or neither unpleasant nor pleasant, that arise on account of tongue-contact, those too should be thoroughly known, comprehended and dispelled. Repeat for the body.
9. ßMonks, the mind, ideas, mind-consciousness, mind contact and whatever feelings, pleasant, unpleasant or neither unpleasant nor pleasant, that arise on account of mind-contact those too should be thoroughly known comprehended and dispelled.
10. ßMonks, this is the method for thorough knowledge comprehension and dispelling everything.û
34. 3. 4.
(26.) Aparijàna 1 Ý Knowing Accurately 1
1. At Sàvatthi.
2. ßMonks, without recollecting accurate knowledge, without missing and dispelling everything, it is not possible to destroy unpleasantness.
3. ßMonks, without recollecting accurate knowledge, without missing and dispelling what, is it not possible to destroy unpleasantness?
4-6. ßMonks, without recollecting, accurate knowledge, without missing and dispelling the eye, forms, eye-consciousness, eye-contact and all feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye contact it is not possible to destroy unpleasantness. Repeat for the ear and nose.
7-8. ßMonks, without recollecting, accurate knowledge, without missing and dispelling the tongue, tastes, tongue-consciousness, tongue contact and all feelings pleasant, unpleasant or neither unpleasant nor pleasant born of tongue contact it is not possible to destroy unpleasantness. Repeat for the body.
9. ßMonks, without recollecting, accurate knowledge, without missing and dispelling the mind, ideas, mind-consciousness, mind-contact and all feelings pleasant unpleasant or neither unpleasant nor pleasant born from mind contact, it is not possible to destroy unpleasantness.
10. ßMonks, without recollecting, without accurate knowledge, without missing and dispelling all these it is not possible to destroy unpleasantness.
11. ßMonks, recollecting accurate knowledge, missing and dispelling all these things, it is possible to destroy unpleasantness.
12. ßMonks, recollecting accurate knowledge, missing and dispelling what is it possible to destroy unpleasantness.
13-15. ßMonks, recollecting accurate knowledge, missing and dispelling the eye, forms, eye-consciousness eye-contact and whatever feelings pleasant unpleasant or neither unpleasant nor pleasant born of eye contact it is possible to destroy unpleasantness Repeat for the ear and nose.
16-17. ßMonks, recollecting accurate knowledge, missing and dispelling the tongue, tastes, tongue-consciousness, tongue contact and whatever feelings pleasant unpleasant or neither unpleasant nor pleasant born of tongue contact it is possible to destroy unpleasantness Repeat for the body.
18. ßMonks, recollecting accurate knowledge, missing and dispelling the mind, ideas, mind-consciousness, mind-contact it is possible to destroy unpleasantness and whatever feelings pleasant unpleasant or neither unpleasant nor pleasant born of mind contact it is possible to destroy unpleasantness.
19. ßMonks, recollecting accurate knowledge, missing and dispelling all these it is possible to destroy unpleasantness.û
34. 3. 5.
(27.) Aparijàna 2 Ý Knowing Accurately 2
1. At Sàvatthi.
2. ßMonks, without recollecting accurate knowledge, missing and dispelling everything, it is not possible to destroy unpleasantness.
3. ßMonks, without recollecting accurate knowledge, missing and dispelling what, is it not possible to destroy unpleasantness?
4-6. ßMonks, without recollecting, accurate knowledge, missing and dispelling the eye, forms, eye-consciousness and whatever cognized by eye-consciousness it is not possible to destroy unpleasantness. Repeat for the ear and nose.
7-8. ßMonks, without recollecting, accurate knowledge, missing and dispelling the tongue, tastes, tongue-consciousness and whatever cognized by tongue-consciousness it is not possible to destroy unpleasantness. Repeat for the body.
9. ßMonks, without recollecting, accurate knowledge, missing and dispelling the mind, ideas, mind-consciousness, and whatever cognized by mind-consciousness, it is not possible to destroy unpleasantness.
10. ßMonks, without recollecting, accurate knowledge, missing and dispelling all these it is not possible to destroy unpleasantness.
11. ßMonks, recollecting accurate knowledge, missing and dispelling all these things, it is possible to destroy unpleasantness.
12. ßMonks, recollecting accurate knowledge, missing and dispelling what, is it possible to destroy unpleasantness?
13-15. ßMonks, recollecting accurate knowledge, missing and dispelling the eye, forms, eye-consciousness and whatever cognized by eye-consciousness, it is possible to destroy unpleasantness. Repeat for the ear and nose.
16-17. ßMonks, recollecting accurate knowledge, missing and dispelling the tongue, tastes, tongue-consciousness and whatever cognized by tongue consciousness, it is possible to destroy unpleasantness Repeat for the body.
18. ßMonks, recollecting accurate knowledge, missing and dispelling the mind, ideas, mind-consciousness and whatever cognized by mind consciousness, it is possible to destroy unpleasantness.
19. ßMonks, recollecting accurate knowledge, missing and dispelling all these it is possible to destroy unpleasantness.û
34. 3. 6.
(28.) âdittaü Ý Burning
1. At one time the Blessed One lived at the source of river Ganges with a large Community of monks.
2. The Blessed One addressed the monks from there: ßMonks, everything is burning. Monks, what is burning?
3-5. ßMonks, the eye, forms, eye-consciousness, eye-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of eye-contact, that too is burning. Burning how? Burning on account of, greed, hate, delusion, birth, decay, death, grief, lament, unpleasantness, displeasure and distress. I say it is burning. Repeat for the ear and nose.
6-7. ßMonks, the tongue, tastes, tongue-consciousness, tongue-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of tongue-contact, that too is burning. Burning how? Burning on account of, greed, hate, delusion, birth, decay, death, grief, lament, unpleasantness, displeasure and distress. I say it's burning. Repeat for the body.
8. ßMonks, the mind, ideas, mind-consciousness, mind-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of mind-contact, that too is burning. Burning how? Burning on account of, greed, hate, delusion, birth, decay, death, grief, lament, unpleasantness, displeasure and distress. I say it's burning.
9. ßMonks, the learned, noble disciple seeing it thus turns from the eye and forms, eye-consciousness, eye-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of eye-contact, he turns from that too re He turns from the mind, deas, mind-consciousness, mind-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of mind-contact, he turns from that too. Turning loses interest. Losing interest is released. Released knowledge arises to him, I am released, birth is destroyed, the holy life is lived to the end, duties are done, I have nothing more to wish.û
10. The Blessed One said thus and those monks delighted in the words of the Blessed One.
11. When this exposition was done about a thousand monks released their minds from desires without anything remaining.
34. 3. 7.
(29.) Andhabhutaü Ý Blindfolded
1. I heard thus. At one time the Blessed One lived in the squirrels' sanctuary in the bamboo grove in Rajagaha.
2. The Blessed One addressed the monks from there: ßMonks, everything is blindfolded. Monks, what is blindfolded?
3-5. ßMonks, the eye, forms, eye-consciousness, eye-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of eye-contact, that too is blindfolded. Blindfolded by what? Blindfolded by, greed, hate, delusion, birth, decay, death, grief, lament, unpleasantness, displeasure and distress. I say it is blindfolded. Repeat for the ear and nose.
6-7. ßMonks, the tongue, tastes, tongue-consciousness, tongue-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of tongue-contact, that too is blindfolded. Blindfolded by what? Blindfolded by, greed, hate, delusion, birth, decay, death, grief, lament, unpleasantness, displeasure and distress. I say it's blindfolded. Repeat for the body.
8. ßMonks, the mind, ideas, mind-consciousness, mind-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of mind-contact, that too is blindfolded. Blindfolded by what? Blindfolded by, greed, hate, delusion, birth, decay, death, grief, lament, unpleasantness, displeasure and distress. I say it's blindfolded.
9. ßMonks, the learned, noble disciple seeing it thus turns from the eye and forms, eye-consciousness, eye-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of eye-contact, he turns from that too re He turns from the mind and ideas, mind-consciousness, mind-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of mind-contact, he turns from them too. Turning loses interest. Loosing interest is released. Released knowledge arises to him, I am released, birth is destroyed, the holy life is lived to the end, duties are done, I have nothing more to wish.û
34. 3. 8.
(30) Saruppa-Proper
1. I heard thus. At one time the Blessed One lived in the squirrels' sanctuary in the bamboo grove in Rajagaha.
2. ßMonks, I will tell you the proper dispelling of all mental ramblings, listen to it carefully.
3. ßMonks, what is the method for the proper dispelling of all mental ramblings?
4-6. ßHere, monks, the monk does not think it's, the eye, it's through and from the eye or it's mine. He does not think it's a form, it's through or from forms, or it's mine. He does not think it's eye-consciousness, it's through and from eye-consciousness, or it's mine. He does not think it's eye-contact, it's through and from eye-contact or it's mine and he does not think it is through and from whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of eye-contact, or they are mine. Repeat for the ear and nose.
7-8. ßMonks, the monk does not think it's, the tongue, it's through and from the tongue or it's mine. He does not think it's a taste, it's through and from tastes or it's mine. He does not think it's tongue-consciousness, it's through and from tongue-consciousness or it's mine. He does not think it's tongue-contact, it's through and from tongue-contact or it's mine and he does not think it is through and from feelings, pleasant unpleasant or neither unpleasant nor pleasant born of tongue contact and he does not think they are mine. Repeat for the body.
9. ßMonks, the monk does not think it's, the mind, it's through or from the mind or it's mine. He does not think it's an idea, it's through and from ideas or it's mine. He does not think it's mind-consciousness, it's through and from mind-consciousness or it's mine. He does not think it's mind-contact, it's through or from mind-contact or it's mine and he does not think it's through and from whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of mind-contact, and he does not think they are mine.
10. ßMonks, he does not think of all, does not think through and from all and he does not think all is mine.
11. ßNot thinking he does not hold to anything in the world and not worried about that, is appeased from within. He knows, birth is destroyed, the holy life is lived to the end, duties are done, I have nothing more to wishû
12. ßMonks, this is the method for the proper dispelling of all mental ramblings.û
34. 3. 9.
(31) Sappàya1-The Suitable 1
1. I heard thus. At one time the Blessed One lived in the squirrels' sanctuary in the bamboo grove in Rajagaha.
2. ßMonks, I will tell you the suitable dispelling of all mental ramblings, listen to it carefully.
3. ßMonks, what is the method for the suitable dispelling of all mental ramblings?
4-6. ßHere, monks, the monk does not think it's, the eye, it's through or from the eye or it's mine. He does not think it's a form, it's through or from forms, or it's mine. He does not think it's eye-consciousness, it's through or from eye-consciousness or it's mine. He does not think it's eye-contact, it's through or from eye-contact or it's mine and he does not think it is through or from whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant, born of eye-contact. He does not think through or from them or think they are mine. Monks, whatever he may think, through or from or think is min it turns to be not relevant. The thinking person delights in the world, by only thinking. Repeat for ear and nose.
7-8. ßMonks, the monk does not think it's, the tongue, it's through and from the tongue or it's mine. He does not think it's a taste, it's through or from tastes or it's mine. He does not think it's tongue-consciousness, it's through or from tongue-consciousness or it's mine. He does not think it's tongue-contact, or it's through or from tongue-contact or it's mine and he does not think it is through or from whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of tongue-contact or they are mine. Monks, whatever he thinks, through or from turns to be not relevant. The thinking person delights in the world only by thinking. Repeat for the body.
9. ßMonks, the monk does not think it's, the mind, it's through or from the mind or it's mine. He does not think it's an idea, it's through and from ideas or it's mine. He does not think it's mind-consciousness, it's through or from mind-consciousness or it's mine. He does not think it's mind-contact, it's through or from mind-contact or it's mine or it is through or from whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of mind-contact, or they are mine. Monks, whatever he thinks, through or from that turns to be not relevant. The thinking person delights in the world only by thinking.
10. ßMonks, he does not think even of the masses, elements and the mental spheres. He does not think through or from them and he does not think they are mine Not thinking, he does not hold to anything in the world and not worried about that, is appeased from within. He knows, birth is destroyed, the holy life is lived to the end, duties are done, I have nothing more to wishû
11. ßMonks, this is the method for the suitable dispelling of all mental ramblings.û
34. 3. 10.
(32) Sappàya 2 Ý The Suitable 2
1. I heard thus. At one time the Blessed One lived in the squirrels' sanctuary in the bamboo grove in Rajagaha.
2. ßMonks, I will tell you the suitable dispelling of all mental ramblings, listen to it carefully.
3. ßMonks, what is the method for the suitable dispelling of all mental ramblings?
4-6. ßMonks, is the eye permanent or impermanent?û
ßVenerable sir, it is impermanent.û
ßThat impermanent thing is it unpleasant or pleasant?û
ßVenerable sir, it is unpleasant.û
ßThat impermanent, unpleasant, changing thing is it suitable to be considered, it is mine, I am that. It's my self?û
ßThat is not so, venerable sir.û
ßAre forms re eye-consciousness re eye-contact permanent or impermanent?û
ßVenerable sir, they are impermanent.û
ßThose impermanent things are they unpleasant or pleasant?û
ßVenerable sir, they are unpleasant.û
ßThose impermanent, unpleasant, changing things are they suitable to be considered, they are mine, I am there, they are my self?û
ßThat is not so, venerable sir.û
Repeat for ear and nose.
7-8. ßMonks, is the tongue permanent or impermanent?û
ßVenerable sir, it is impermanent.û
ßThat impermanent thing is it unpleasant or pleasant?û
ßVenerable sir, it is unpleasantû
ßThat impermanent, unpleasant, changing thing is it suitable to be considered, it is mine, I am that. It's my self?û
ßThat is not so, venerable sir.û
ßAre tastes re tongue-consciousness re tongue-contact permanent or impermanent?û
ßVenerable sir, they are impermanent.û
ßThose impermanent things are they unpleasant or pleasant?û
ßVenerable sir, they are unpleasant.û
ßThose impermanent, unpleasant, changing things are they suitable to be considered, they are mine, I am there, they are my self?û
ßThat is not so, venerable sir.û
Repeat for the body.
9. ßMonks, is the mind permanent or impermanent?û
ßVenerable sir, it is impermanent.û
ßThat impermanent thing is it unpleasant or pleasant?û
ßVenerable sir, it is unpleasant.û
ßThat impermanent, unpleasant, changing thing is it suitable to be considered, it is mine, I am that. It's my self?û
ßThat is not so, venerable sir.û
ßAre ideas re mind-consciousness re mind-contact permanent or impermanent?û
ßVenerable sir, they are impermanent.û
ßThose impermanent things are they unpleasant or pleasant?û
ßVenerable sir, they are unpleasant.û
ßThose impermanent, unpleasant, changing things are they suitable to be considered, they are mine, I am there, they are my self?û
ßThat is not so, venerable sir.û
10. ßMonks, the learned, noble disciple seeing it thus turns from the eye and forms, eye-consciousness, eye-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of eye-contact, he turns from them too re
ßHe turns from the tongue and tastes, tongue-consciousness, tongue-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of tongue-contact, he turns from them too re .He turns from the mind and ideas, mind-consciousness, mind-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of mind-contact, he turns from them too. Turning loses interest. Losing interest is released. Released knowledge arises to him, I am released, birth is destroyed, the holy life is lived to the end, duties are done, I have nothing more to wishû.
11. ßMonks, this is the suitable method for dispelling all mental ramblings.û
Samyutta Nikaya
Volume IV Ý Salayatanavaggo
Book 34 Ý Salayatana Samyutta
Chapter 3 Ý Sabba Vaggo
34. 3. 1.
(23.) Sabba Ý Everything
1. At Savatthi.
2. ßMonks, I will teach you everything, listen to it carefully.
3. ßMonks, what is everything? Eye and forms are everything. Ear and sounds, nose and scents, tongue and tastes, body and touches and mind and ideas are everything. These are called everything.
4. ßMonks, if someone says I reject this everything and appoint some other everything, they are only words uttered, questioned would not be able to reply and would fall into trouble. What is the reason? It is not his sphere to reply.
34. 3. 2.
(24.) Pahàna 1 Ý Dispelling 1
1. At Sàvatthi.
2. ßMonks, I will teach you how to dispel everything, listen to it carefully.
3. ßMonks, what is dispelling everything?
4-6. ßMonks, the eye, forms, eye-consciousness, eye- contact and whatever feelings, pleasant, unpleasant or neither unpleasant nor pleasant, that arise on account of eye-contact, those too should be dispelled. Repeat for the ear and nose.
7-8. ßMonks, the tongue, tastes, tongue-consciousness, tongue contact and whatever feelings, pleasant, unpleasant or neither unpleasant nor pleasant, that arise on account of tongue-contact, those too should be dispelled. Repeat for the body.
9. ßMonks, the mind ideas, mind-consciousness, mind contact and whatever feelings, pleasant, unpleasant or neither unpleasant nor pleasant, that arise on account of mind-contact, those too should be dispelled.
10. ßMonks, this is the method for dispelling everything.û
35.3. 3.
(25.) Pahàna 2 Ý Dispelling 2
1. At Sàvatthi.
2. ßMonks, I will teach you thorough knowledge, its comprehension and how to dispel everything, listen to it carefully.
3. ßMonks, what is thorough knowledge, its comprehension and how is dispelling everything?
4-6. ßMonks, the eye should be thoroughly known, comprehended and dispelled, forms, eye-consciousness, eye contact and whatever feelings, pleasant, unpleasant or neither unpleasant nor pleasant, that arise on account of eye-contact, those too should be thoroughly known, comprehended and dispelled Repeat for the ear and nose.
7-8. ßMonks, the tongue, tastes, tongue-consciousness, tongue contact and whatever feelings, pleasant, unpleasant or neither unpleasant nor pleasant, that arise on account of tongue-contact, those too should be thoroughly known, comprehended and dispelled. Repeat for the body.
9. ßMonks, the mind, ideas, mind-consciousness, mind contact and whatever feelings, pleasant, unpleasant or neither unpleasant nor pleasant, that arise on account of mind-contact those too should be thoroughly known comprehended and dispelled.
10. ßMonks, this is the method for thorough knowledge comprehension and dispelling everything.û
34. 3. 4.
(26.) Aparijàna 1 Ý Knowing Accurately 1
1. At Sàvatthi.
2. ßMonks, without recollecting accurate knowledge, without missing and dispelling everything, it is not possible to destroy unpleasantness.
3. ßMonks, without recollecting accurate knowledge, without missing and dispelling what, is it not possible to destroy unpleasantness?
4-6. ßMonks, without recollecting, accurate knowledge, without missing and dispelling the eye, forms, eye-consciousness, eye-contact and all feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye contact it is not possible to destroy unpleasantness. Repeat for the ear and nose.
7-8. ßMonks, without recollecting, accurate knowledge, without missing and dispelling the tongue, tastes, tongue-consciousness, tongue contact and all feelings pleasant, unpleasant or neither unpleasant nor pleasant born of tongue contact it is not possible to destroy unpleasantness. Repeat for the body.
9. ßMonks, without recollecting, accurate knowledge, without missing and dispelling the mind, ideas, mind-consciousness, mind-contact and all feelings pleasant unpleasant or neither unpleasant nor pleasant born from mind contact, it is not possible to destroy unpleasantness.
10. ßMonks, without recollecting, without accurate knowledge, without missing and dispelling all these it is not possible to destroy unpleasantness.
11. ßMonks, recollecting accurate knowledge, missing and dispelling all these things, it is possible to destroy unpleasantness.
12. ßMonks, recollecting accurate knowledge, missing and dispelling what is it possible to destroy unpleasantness.
13-15. ßMonks, recollecting accurate knowledge, missing and dispelling the eye, forms, eye-consciousness eye-contact and whatever feelings pleasant unpleasant or neither unpleasant nor pleasant born of eye contact it is possible to destroy unpleasantness Repeat for the ear and nose.
16-17. ßMonks, recollecting accurate knowledge, missing and dispelling the tongue, tastes, tongue-consciousness, tongue contact and whatever feelings pleasant unpleasant or neither unpleasant nor pleasant born of tongue contact it is possible to destroy unpleasantness Repeat for the body.
18. ßMonks, recollecting accurate knowledge, missing and dispelling the mind, ideas, mind-consciousness, mind-contact it is possible to destroy unpleasantness and whatever feelings pleasant unpleasant or neither unpleasant nor pleasant born of mind contact it is possible to destroy unpleasantness.
19. ßMonks, recollecting accurate knowledge, missing and dispelling all these it is possible to destroy unpleasantness.û
34. 3. 5.
(27.) Aparijàna 2 Ý Knowing Accurately 2
1. At Sàvatthi.
2. ßMonks, without recollecting accurate knowledge, missing and dispelling everything, it is not possible to destroy unpleasantness.
3. ßMonks, without recollecting accurate knowledge, missing and dispelling what, is it not possible to destroy unpleasantness?
4-6. ßMonks, without recollecting, accurate knowledge, missing and dispelling the eye, forms, eye-consciousness and whatever cognized by eye-consciousness it is not possible to destroy unpleasantness. Repeat for the ear and nose.
7-8. ßMonks, without recollecting, accurate knowledge, missing and dispelling the tongue, tastes, tongue-consciousness and whatever cognized by tongue-consciousness it is not possible to destroy unpleasantness. Repeat for the body.
9. ßMonks, without recollecting, accurate knowledge, missing and dispelling the mind, ideas, mind-consciousness, and whatever cognized by mind-consciousness, it is not possible to destroy unpleasantness.
10. ßMonks, without recollecting, accurate knowledge, missing and dispelling all these it is not possible to destroy unpleasantness.
11. ßMonks, recollecting accurate knowledge, missing and dispelling all these things, it is possible to destroy unpleasantness.
12. ßMonks, recollecting accurate knowledge, missing and dispelling what, is it possible to destroy unpleasantness?
13-15. ßMonks, recollecting accurate knowledge, missing and dispelling the eye, forms, eye-consciousness and whatever cognized by eye-consciousness, it is possible to destroy unpleasantness. Repeat for the ear and nose.
16-17. ßMonks, recollecting accurate knowledge, missing and dispelling the tongue, tastes, tongue-consciousness and whatever cognized by tongue consciousness, it is possible to destroy unpleasantness Repeat for the body.
18. ßMonks, recollecting accurate knowledge, missing and dispelling the mind, ideas, mind-consciousness and whatever cognized by mind consciousness, it is possible to destroy unpleasantness.
19. ßMonks, recollecting accurate knowledge, missing and dispelling all these it is possible to destroy unpleasantness.û
34. 3. 6.
(28.) âdittaü Ý Burning
1. At one time the Blessed One lived at the source of river Ganges with a large Community of monks.
2. The Blessed One addressed the monks from there: ßMonks, everything is burning. Monks, what is burning?
3-5. ßMonks, the eye, forms, eye-consciousness, eye-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of eye-contact, that too is burning. Burning how? Burning on account of, greed, hate, delusion, birth, decay, death, grief, lament, unpleasantness, displeasure and distress. I say it is burning. Repeat for the ear and nose.
6-7. ßMonks, the tongue, tastes, tongue-consciousness, tongue-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of tongue-contact, that too is burning. Burning how? Burning on account of, greed, hate, delusion, birth, decay, death, grief, lament, unpleasantness, displeasure and distress. I say it's burning. Repeat for the body.
8. ßMonks, the mind, ideas, mind-consciousness, mind-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of mind-contact, that too is burning. Burning how? Burning on account of, greed, hate, delusion, birth, decay, death, grief, lament, unpleasantness, displeasure and distress. I say it's burning.
9. ßMonks, the learned, noble disciple seeing it thus turns from the eye and forms, eye-consciousness, eye-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of eye-contact, he turns from that too re He turns from the mind, deas, mind-consciousness, mind-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of mind-contact, he turns from that too. Turning loses interest. Losing interest is released. Released knowledge arises to him, I am released, birth is destroyed, the holy life is lived to the end, duties are done, I have nothing more to wish.û
10. The Blessed One said thus and those monks delighted in the words of the Blessed One.
11. When this exposition was done about a thousand monks released their minds from desires without anything remaining.
34. 3. 7.
(29.) Andhabhutaü Ý Blindfolded
1. I heard thus. At one time the Blessed One lived in the squirrels' sanctuary in the bamboo grove in Rajagaha.
2. The Blessed One addressed the monks from there: ßMonks, everything is blindfolded. Monks, what is blindfolded?
3-5. ßMonks, the eye, forms, eye-consciousness, eye-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of eye-contact, that too is blindfolded. Blindfolded by what? Blindfolded by, greed, hate, delusion, birth, decay, death, grief, lament, unpleasantness, displeasure and distress. I say it is blindfolded. Repeat for the ear and nose.
6-7. ßMonks, the tongue, tastes, tongue-consciousness, tongue-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of tongue-contact, that too is blindfolded. Blindfolded by what? Blindfolded by, greed, hate, delusion, birth, decay, death, grief, lament, unpleasantness, displeasure and distress. I say it's blindfolded. Repeat for the body.
8. ßMonks, the mind, ideas, mind-consciousness, mind-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of mind-contact, that too is blindfolded. Blindfolded by what? Blindfolded by, greed, hate, delusion, birth, decay, death, grief, lament, unpleasantness, displeasure and distress. I say it's blindfolded.
9. ßMonks, the learned, noble disciple seeing it thus turns from the eye and forms, eye-consciousness, eye-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of eye-contact, he turns from that too re He turns from the mind and ideas, mind-consciousness, mind-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of mind-contact, he turns from them too. Turning loses interest. Loosing interest is released. Released knowledge arises to him, I am released, birth is destroyed, the holy life is lived to the end, duties are done, I have nothing more to wish.û
34. 3. 8.
(30) Saruppa-Proper
1. I heard thus. At one time the Blessed One lived in the squirrels' sanctuary in the bamboo grove in Rajagaha.
2. ßMonks, I will tell you the proper dispelling of all mental ramblings, listen to it carefully.
3. ßMonks, what is the method for the proper dispelling of all mental ramblings?
4-6. ßHere, monks, the monk does not think it's, the eye, it's through and from the eye or it's mine. He does not think it's a form, it's through or from forms, or it's mine. He does not think it's eye-consciousness, it's through and from eye-consciousness, or it's mine. He does not think it's eye-contact, it's through and from eye-contact or it's mine and he does not think it is through and from whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of eye-contact, or they are mine. Repeat for the ear and nose.
7-8. ßMonks, the monk does not think it's, the tongue, it's through and from the tongue or it's mine. He does not think it's a taste, it's through and from tastes or it's mine. He does not think it's tongue-consciousness, it's through and from tongue-consciousness or it's mine. He does not think it's tongue-contact, it's through and from tongue-contact or it's mine and he does not think it is through and from feelings, pleasant unpleasant or neither unpleasant nor pleasant born of tongue contact and he does not think they are mine. Repeat for the body.
9. ßMonks, the monk does not think it's, the mind, it's through or from the mind or it's mine. He does not think it's an idea, it's through and from ideas or it's mine. He does not think it's mind-consciousness, it's through and from mind-consciousness or it's mine. He does not think it's mind-contact, it's through or from mind-contact or it's mine and he does not think it's through and from whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of mind-contact, and he does not think they are mine.
10. ßMonks, he does not think of all, does not think through and from all and he does not think all is mine.
11. ßNot thinking he does not hold to anything in the world and not worried about that, is appeased from within. He knows, birth is destroyed, the holy life is lived to the end, duties are done, I have nothing more to wishû
12. ßMonks, this is the method for the proper dispelling of all mental ramblings.û
34. 3. 9.
(31) Sappàya1-The Suitable 1
1. I heard thus. At one time the Blessed One lived in the squirrels' sanctuary in the bamboo grove in Rajagaha.
2. ßMonks, I will tell you the suitable dispelling of all mental ramblings, listen to it carefully.
3. ßMonks, what is the method for the suitable dispelling of all mental ramblings?
4-6. ßHere, monks, the monk does not think it's, the eye, it's through or from the eye or it's mine. He does not think it's a form, it's through or from forms, or it's mine. He does not think it's eye-consciousness, it's through or from eye-consciousness or it's mine. He does not think it's eye-contact, it's through or from eye-contact or it's mine and he does not think it is through or from whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant, born of eye-contact. He does not think through or from them or think they are mine. Monks, whatever he may think, through or from or think is min it turns to be not relevant. The thinking person delights in the world, by only thinking. Repeat for ear and nose.
7-8. ßMonks, the monk does not think it's, the tongue, it's through and from the tongue or it's mine. He does not think it's a taste, it's through or from tastes or it's mine. He does not think it's tongue-consciousness, it's through or from tongue-consciousness or it's mine. He does not think it's tongue-contact, or it's through or from tongue-contact or it's mine and he does not think it is through or from whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of tongue-contact or they are mine. Monks, whatever he thinks, through or from turns to be not relevant. The thinking person delights in the world only by thinking. Repeat for the body.
9. ßMonks, the monk does not think it's, the mind, it's through or from the mind or it's mine. He does not think it's an idea, it's through and from ideas or it's mine. He does not think it's mind-consciousness, it's through or from mind-consciousness or it's mine. He does not think it's mind-contact, it's through or from mind-contact or it's mine or it is through or from whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of mind-contact, or they are mine. Monks, whatever he thinks, through or from that turns to be not relevant. The thinking person delights in the world only by thinking.
10. ßMonks, he does not think even of the masses, elements and the mental spheres. He does not think through or from them and he does not think they are mine Not thinking, he does not hold to anything in the world and not worried about that, is appeased from within. He knows, birth is destroyed, the holy life is lived to the end, duties are done, I have nothing more to wishû
11. ßMonks, this is the method for the suitable dispelling of all mental ramblings.û
34. 3. 10.
(32) Sappàya 2 Ý The Suitable 2
1. I heard thus. At one time the Blessed One lived in the squirrels' sanctuary in the bamboo grove in Rajagaha.
2. ßMonks, I will tell you the suitable dispelling of all mental ramblings, listen to it carefully.
3. ßMonks, what is the method for the suitable dispelling of all mental ramblings?
4-6. ßMonks, is the eye permanent or impermanent?û
ßVenerable sir, it is impermanent.û
ßThat impermanent thing is it unpleasant or pleasant?û
ßVenerable sir, it is unpleasant.û
ßThat impermanent, unpleasant, changing thing is it suitable to be considered, it is mine, I am that. It's my self?û
ßThat is not so, venerable sir.û
ßAre forms re eye-consciousness re eye-contact permanent or impermanent?û
ßVenerable sir, they are impermanent.û
ßThose impermanent things are they unpleasant or pleasant?û
ßVenerable sir, they are unpleasant.û
ßThose impermanent, unpleasant, changing things are they suitable to be considered, they are mine, I am there, they are my self?û
ßThat is not so, venerable sir.û
Repeat for ear and nose.
7-8. ßMonks, is the tongue permanent or impermanent?û
ßVenerable sir, it is impermanent.û
ßThat impermanent thing is it unpleasant or pleasant?û
ßVenerable sir, it is unpleasantû
ßThat impermanent, unpleasant, changing thing is it suitable to be considered, it is mine, I am that. It's my self?û
ßThat is not so, venerable sir.û
ßAre tastes re tongue-consciousness re tongue-contact permanent or impermanent?û
ßVenerable sir, they are impermanent.û
ßThose impermanent things are they unpleasant or pleasant?û
ßVenerable sir, they are unpleasant.û
ßThose impermanent, unpleasant, changing things are they suitable to be considered, they are mine, I am there, they are my self?û
ßThat is not so, venerable sir.û
Repeat for the body.
9. ßMonks, is the mind permanent or impermanent?û
ßVenerable sir, it is impermanent.û
ßThat impermanent thing is it unpleasant or pleasant?û
ßVenerable sir, it is unpleasant.û
ßThat impermanent, unpleasant, changing thing is it suitable to be considered, it is mine, I am that. It's my self?û
ßThat is not so, venerable sir.û
ßAre ideas re mind-consciousness re mind-contact permanent or impermanent?û
ßVenerable sir, they are impermanent.û
ßThose impermanent things are they unpleasant or pleasant?û
ßVenerable sir, they are unpleasant.û
ßThose impermanent, unpleasant, changing things are they suitable to be considered, they are mine, I am there, they are my self?û
ßThat is not so, venerable sir.û
10. ßMonks, the learned, noble disciple seeing it thus turns from the eye and forms, eye-consciousness, eye-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of eye-contact, he turns from them too re
ßHe turns from the tongue and tastes, tongue-consciousness, tongue-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of tongue-contact, he turns from them too re .He turns from the mind and ideas, mind-consciousness, mind-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of mind-contact, he turns from them too. Turning loses interest. Losing interest is released. Released knowledge arises to him, I am released, birth is destroyed, the holy life is lived to the end, duties are done, I have nothing more to wishû.
11. ßMonks, this is the suitable method for dispelling all mental ramblings.û
Samyutta Nikaya - Salayatana Samyutta - Yamaka Vagga
Sutta Pitaka
Samyutta Nikaya
Volume IV Ý Salayatanavaggo
Book 34 Ý Salayatana Samyutta
Chapter 2 Ý Yamaka Vaggo
34. 2. 1.
(13) Sambodhena 1 Ý With Enlightenment
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anathapindika in Jeta's grove in Savatthi. The Blessed One addressed the monks from there.
2. ßMonks, when I was seeking enlightenment it occurred to me what is the satisfaction of the eye, the danger of the eye and the escape from the eye?
ßWhat is the satisfaction of the ear, the danger of the ear, and the escape from the ear?
ßWhat is the satisfaction of the nose, the danger of the nose and the escape from the nose?
ßWhat is the satisfaction of the tongue, the danger of the tongue and the escape from the tongue?
ßWhat is the satisfaction of the body, the danger of the body, and the escape from the body?
ßWhat is the satisfaction of the mind, the danger of the mind and the escape from the mind?
3Ý5. ßMonks, it occurred to me thus. Whatever pleasantness and pleasure arises on account of the eye is its satisfaction. The eye is impermanent, unpleasant and subject to change is the danger of the eye. The taming of interest and greed for the eye and dispelling interest and greed for the eye is the escape from the eye. Repeat for the ear and nose.
6Ý7. ßMonks, whatever pleasantness and pleasure arises on account of the tongue is its satisfaction. The tongue is impermanent, unpleasant and subject to change, is the danger of the tongue. Taming of interest and greed for the tongue and dispelling interest and greed for the tongue is the escape from the tongue. Repeat for the body.
8. ßWhatever pleasantness and pleasure arises on account of the mind is its satisfaction. The mind is impermanent, unpleasant and subject to change, is the danger of the mind. Taming interest and greed for the mind and dispelling interest and greed for the mind is the escape from the mind.
9. ßMonks, until I realized the satisfaction as the satisfaction, the danger as the danger and the escape as the escape, of these six personal spheres, I did not acknowledge my rightful, noble enlightenment to the world together with the gods Maras, Brahmas and the Community of recluses and brahmins.
10. ßMonks, when I realized the satisfaction as the satisfaction, the danger as the danger and the escape as the escape, of these six personal spheres, I declared my rightful, noble enlightenment to the world together with the gods Maras, Brahmas and the Community of recluses and brahmins. .
11. ßThen knowledge and insight arose to me, the release of my mind became steadfast. This is my last birth. I will not be born again.û
34. 2. 2.
(14) Sambodhena 2 Ý With Enlightenment 2
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi. The Blessed One addressed the monks from there.
2. ßMonks, when I was seeking enlightenment it occurred to me what is the satisfaction of forms, their danger and the escape from forms?
ßWhat is the satisfaction of sounds, their danger and the escape from sounds?
ßWhat is the satisfaction of scents, their danger and the escape from scents?
ßWhat is the satisfaction of tastes, their danger and the escape from tastes?
ßWhat is the satisfaction of bodily contacts, their danger and the escape from bodily contacts?
ßWhat is the satisfaction of ideas, their danger and the escape from ideas?
3Ý5. ßMonks, it occurred to me, whatever pleasantness and pleasure arises on account of forms is its satisfaction. That forms are impermanent, unpleasant and subject to change, is the danger of forms. The taming of interest and greed for forms and dispelling interest and greed for them is the escape from forms. Repeat for sounds and scents.
6Ý7. ßMonks, whatever pleasantness and pleasure arises on account of tastes is its satisfaction, tastes are impermanent, unpleasant and subject to change, is the danger of tastes. Taming interest and greed for tastes and dispelling interest and greed for tastes is the escape from them, whatever pleasantness and pleasure re bodily. contacts re
8. ßWhatever pleasantness and pleasure arises on account of ideas is its satisfaction. Ideas are impermanent, unpleasant and subject to change, is the danger of ideas. Taming interest and greed for ideas and dispelling interest and greed for them is the escape from ideas.
9. ßMonks, until I realized the satisfaction as the satisfaction, the danger as the danger and the escape as escape, of these six external spheres, I did not acknowledge my rightful, noble enlightenment to the world together with the gods Maras, Brahmas and the community of recluses and Brahmins.
10. ßMonks, when I realized the satisfaction as the satisfaction, the danger as the danger and the escape as escape, of these six external spheres, I declared my rightful noble enlightenment to the world together with the gods Maras, Brahmas and the Community of recluses and Brahmins.
11. ßThen knowledge and insight arose to me the release of my mind became steadfast. This is my last birth I will not be born again.û
34. 2. 3.
(15) Aassàdena 1 Ý Satisfaction 1
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi. The Blessed One addressed the monks from there.
2. ßMonks, I wandered searching the satisfaction of the eye and wisely realized its satisfaction, I wandered searching the dangers of the eye and wisely realized its danger. Monks, I wandered searching the escape from the eye and wisely realized its escape.
3Ý4. ßMonks, I wandered searching the satisfaction of the ear and wisely realized its satisfaction. Monks, I wandered searching the dangers of the ear and wisely realized its dangers. Monks, I wandered searching the escape from the ear and wisely realized the escape. Repeat for the nose.
5Ý6. ßMonks, I wandered searching the satisfaction of the tongue and wisely realized its satisfaction. Monks, I wandered searching the dangers of the tongue and wisely realized its dangers. üonks, I wandered searching the escape from the tongue and wisely realized its escape. Repeat for the body.
7. ßMonks, I wandered searching the satisfaction of the mind and wisely realized its satisfaction. Monks, I wandered searching the dangers of the mind and wisely realized its dangers. Monks, I wandered searching the escape from the mind and wisely realized the escape.
8. ßMonks, until I realized the satisfaction as the satisfaction, the danger as the danger and the escape as escape, of these six personal spheres, I did not acknowledge my rightful, noble enlightenment to the world together with the gods Maras, Brahmas and the community of recluses and Brahmins.
9. ßMonks, when I realized the satisfaction as the satisfaction, the danger as the danger and the escape as escape, of these six personal spheres I announced my rightful, noble enlightenment to the world together with the gods Maras, Brahmas and the Community of recluses and Brahmins.
10. ßThen knowledge and insight arose in me, the release of my mind became steadfast. This is my last birth. I will not be born again.û
34. 2. 4.
(16) Aassàdena 2 Ý With the Satisfaction 2
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi. The Blessed One addressed the monks from there.
2. ßMonks, I wandered searching the satisfaction of forms and wisely realized that satisfaction Monks, I wandered searching the danger of forms and wisely realized it. Monks, I wandered searching the escape from forms and wisely realized it.
3Ý4. ßMonks, I wandered searching the satisfaction of sounds and wisely realized it. Monks, I wandered searching the danger of sounds and wisely realized it. Monks, I wandered searching the escape from sounds and wisely realized it. Repeat for scents.
5Ý6. ßMonks, I wandered searching the satisfaction of tastes and wisely realized it. Monks, I wandered searching the danger of tastes and wisely realized them. Monks, I wandered searching the escape from tastes and wisely realized it. Repeat for bodily touches.
7. ßMonks, I wandered searching the satisfaction of ideas and wisely realized it. Monks, I wandered searching the danger of ideas and wisely realized it. Monks, I wandered searching the escape from ideas and wisely realized it.
8. ßMonks, until I realized the satisfaction as the satisfaction, the danger as the danger and the escape as escape, of these six external spheres, I did not acknowledge my rightful, noble enlightenment to the world together with its gods Maras, Brahmas and the Community of recluses and Brahmins.
9. ßMonks, when I realized the satisfaction as the satisfaction, the danger as the danger and the escape as escape, of these six external spheres I announced my rightful noble enlightenment to the world together with the gods Maras, Brahmas and the Community of recluses and Brahmins. .
11. ßThen knowledge and insight arose in me, the release of my mind became steadfast. This is my last birth. I will not be born again.û
34. 2.. 5.
(17) No Cetena Ý If It Was Not
2. ßMonks, if there was no satisfaction of the eye, beings would not cling to it. Since there is satisfaction of the eye, beings cling to it. .
3. ßMonks, if there was no danger in the eye, beings would not turn from it. Since there is danger from the eye, beings turn from it.
4. ßMonks, if there was no escape from the eye, beings would not escape from it. Since there is an escape from the eye, beings escape from it.
5Ý7. ßMonks, if there was no satisfaction of the ear re . 2, 3, 4.
8Ý10. ßMonks, if there was no satisfaction of the nose re 2, 3, 4.
11. ßMonks, if there was no satisfaction of the tongue beings would not cling to it. Since there is satisfaction of the tongue, beings cling to it. .
12. ßMonks, if there was no danger of the tongue, beings would not turn from it. Since there is danger from the tongue, beings turn from it.
13. ßMonks, if there was no escape from the tongue, beings would not escape from it. Since there is an escape from the tongue, beings escape from it.
14Ý16. ßMonks, if there was no satisfaction of the body re 2, 3, 4.
17. ßMonks, if thee was no satisfaction from the mind beings would not cling to it. Since there is satisfaction of the mind, beings cling to it. .
18. ßMonks, if there was no danger from the mind, beings would not turn from it. Since there is danger from the mind beings turn from it.
19. ßMonks, if there was no escape from the mind, beings would not escape from it. Since there is an escape from the mind, beings escape from it.
20. ßMonks, until beings realized the satisfaction as the satisfaction, the danger as the danger and the escape as the escape from these six personal spheres, they did not have a mind that is given up, unyoked and unrestrictedly released from the world together with the gods Maras, Brahmas and the Community of recluses and Brahmins.
21. ßMonks, when beings realized the satisfaction as the satisfaction, the danger as the danger and the escape as the escape, from these six personal spheres they lived with a mind that has given up, is unyoked and unrestrictedly released from gods Maras, Brahmas and the Community of recluses and Brahmins.û
34. 2.. 6.
(18) No Cetena 2 Ý If It Was Not 2
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi. The Blessed One addressed the monks from there.
2. ßMonks, if there was no satisfaction in forms, beings would not cling to them. Since there is satisfaction in forms, beings cling to them. .
3. ßMonks, if there was no danger in forms, beings would not turn from them. Since there is danger in forms, beings turn from them.
4. ßMonks, if there was no escape from forms, beings would not escape from them. Since there is an escape from forms, beings escape from them.
5Ý7. ßMonks, if there was no satisfaction in sounds re . 2, 3, 4.
8Ý10. ßMonks, if it was no satisfaction in scents re 2, 3, 4.
11. ßMonks, if there was no satisfaction in tastes beings would not cling to them. Since there is satisfaction in tastes, beings cling to them. .
12. ßMonks, if there was no danger in tastes, beings would not turn from them. Since there is danger in tastes beings turn from them.
13. ßMonks, if there was no escape from tastes beings would not escape from them. Since there is the escape from tastes, beings escape from them.
14Ý16. ßMonks, if there was no satisfaction in bodily contacts re 2, 3, 4.
17. ßMonks, if there was no satisfaction in ideas beings would not cling to them. Since there is satisfaction in ideas, beings cling to them.
18. ßMonks, if there was no danger in ideas, beings would not turn from them. Since there is danger in ideas, beings turn from them.
19. ßMonks, if there was no escape from ideas, beings would not escape from ideas. Since there is the escape from ideas, beings escape from them.
20. ßMonks, until beings realized the satisfaction as the satisfaction, the danger as the danger and the escape as the escape from these six external spheres, they did not have a mind that has given up, unyoked and is unrestrictedly released from the world together with the gods Maras, Brahmas and the Community of recluses and Brahmins.
21. ßMonks, when beings realized the satisfaction as the satisfaction, the danger as the danger and the escape as the escape, of these six external spheres they lived with a mind that has given up, is unyoked and unrestrictedly released from gods Maras, Brahmas and the Community of recluses and Brahmins.û
34. 2. 7.
(19) Abhinandena 1 Ý Delight 1
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi. The Blessed One addressed the monks from there.
2. ßMonks, he that delights in the eye, delights in unpleasantness. Monks, if someone delights in unpleasantness, I say he is not released from it.
ßMonks, he that delights in the ear, nose, tongue, body and the mind delights in unpleasantness.
ßMonks, if someone delights in unpleasantness, I say he is not released from unpleasantness.
3. ßMonks, he that does not delight in the eye, does not delight in unpleasantness. Monks, if someone does not delight in unpleasantness, I say he is released from unpleasantness. Monks, he that does not delight in the ear, nose, tongue, body and the mind does not delight in unpleasantness. Monks, if someone does not delight in unpleasantness, I say he is released from unpleasantness.û
34. 2. 8.
(20) Abhinandena 2 Ý Delight 2
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi. The Blessed One addressed the monks from there.
2. ßMonks, he that delights in forms delights in unpleasantness. Monks, if someone delights in unpleasantness, I say he is not released from unpleasantness.
ßMonks, he that delights in sounds, scents, tastes, bodily contacts and ideas delights in unpleasantness.
ßMonks, if someone delights in unpleasantness, I say he is not released from unpleasantness.
3. ßMonks, he that does not delight in forms, does not delight in unpleasantness. Monks, if someone does not delight in unpleasantness, I say he is released from unpleasantness. Monks, he that does not delight in sounds, scents, tastes, bodily contacts and ideas does not delight in unpleasantness. Monks, if someone does not delight in unpleasantness, I say he is released from unpleasantness.û
34. 2. 9.
(21) Uppàdena 1 Ý With the Arising
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi. The Blessed One addressed the monks from there.
2. ßMonks, the arising, maintaining and birth, of the eye is the arising of unpleasantness, maintaining ailments and the appearance of decay and death.
3Ý4. ßMonks, the arising, maintaining and birth of the ear, re of the nose is the arising of unpleasantness, maintaining ailments and the appearance of decay and death.
5Ý6. ßMonks, the arising, maintaining and birth of the tongue, re of the body is the arising of unpleasantness, maintaining ailments and the appearance of decay and death.
7. ßMonks, the arising, maintaining and birth of the mind is the arising of unpleasantness, maintaining ailments and the appearance of decay and death.
8. ßMonks, whosever eye has ceased, appeased and faded, has ceased unpleasantness has appeased ailments and have overcome decay and death.
9Ý13. ßMonks, whosever ear, nose, tongue, body, and mind have ceased, appeased and faded has ceased unpleasantness, appeased ailments and overcome decay and death.û
34. 2. 10.
(22) Uppadena 2 Ý With the Arising 2
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi. The Blessed One addressed the monks from there.
2. ßMonks, the arising, maintaining and birth of forms is the arising of unpleasantness, maintaining ailments and the appearance of decay and death.
3Ý4. ßMonks, the arising, maintaining and birth of sounds, re scents is the arising of unpleasantness, maintaining ailments and the appearance of decay and death.
5Ý6. ßMonks, the arising, maintaining and birth of tastes, re of bodily touches is the arising of unpleasantness, maintaining ailments and the appearance of decay and death.
7. ßMonks, the arising, maintaining and birth of ideas is the arising of unpleasantness, maintaining ailments and the appearance of decay and death.
8. ßMonks, to whoever forms have ceased, appeased and faded, unpleasantness has ceased ailments have appeased and decay and death have faded.
9Ý13. ßMonks, to whoever sounds, scents, tastes, bodily touches and ideas have ceased, appeased and faded, to him unpleasantness has ceased, ailments have appeased and decay and death have faded.û
Samyutta Nikaya
Volume IV Ý Salayatanavaggo
Book 34 Ý Salayatana Samyutta
Chapter 2 Ý Yamaka Vaggo
34. 2. 1.
(13) Sambodhena 1 Ý With Enlightenment
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anathapindika in Jeta's grove in Savatthi. The Blessed One addressed the monks from there.
2. ßMonks, when I was seeking enlightenment it occurred to me what is the satisfaction of the eye, the danger of the eye and the escape from the eye?
ßWhat is the satisfaction of the ear, the danger of the ear, and the escape from the ear?
ßWhat is the satisfaction of the nose, the danger of the nose and the escape from the nose?
ßWhat is the satisfaction of the tongue, the danger of the tongue and the escape from the tongue?
ßWhat is the satisfaction of the body, the danger of the body, and the escape from the body?
ßWhat is the satisfaction of the mind, the danger of the mind and the escape from the mind?
3Ý5. ßMonks, it occurred to me thus. Whatever pleasantness and pleasure arises on account of the eye is its satisfaction. The eye is impermanent, unpleasant and subject to change is the danger of the eye. The taming of interest and greed for the eye and dispelling interest and greed for the eye is the escape from the eye. Repeat for the ear and nose.
6Ý7. ßMonks, whatever pleasantness and pleasure arises on account of the tongue is its satisfaction. The tongue is impermanent, unpleasant and subject to change, is the danger of the tongue. Taming of interest and greed for the tongue and dispelling interest and greed for the tongue is the escape from the tongue. Repeat for the body.
8. ßWhatever pleasantness and pleasure arises on account of the mind is its satisfaction. The mind is impermanent, unpleasant and subject to change, is the danger of the mind. Taming interest and greed for the mind and dispelling interest and greed for the mind is the escape from the mind.
9. ßMonks, until I realized the satisfaction as the satisfaction, the danger as the danger and the escape as the escape, of these six personal spheres, I did not acknowledge my rightful, noble enlightenment to the world together with the gods Maras, Brahmas and the Community of recluses and brahmins.
10. ßMonks, when I realized the satisfaction as the satisfaction, the danger as the danger and the escape as the escape, of these six personal spheres, I declared my rightful, noble enlightenment to the world together with the gods Maras, Brahmas and the Community of recluses and brahmins. .
11. ßThen knowledge and insight arose to me, the release of my mind became steadfast. This is my last birth. I will not be born again.û
34. 2. 2.
(14) Sambodhena 2 Ý With Enlightenment 2
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi. The Blessed One addressed the monks from there.
2. ßMonks, when I was seeking enlightenment it occurred to me what is the satisfaction of forms, their danger and the escape from forms?
ßWhat is the satisfaction of sounds, their danger and the escape from sounds?
ßWhat is the satisfaction of scents, their danger and the escape from scents?
ßWhat is the satisfaction of tastes, their danger and the escape from tastes?
ßWhat is the satisfaction of bodily contacts, their danger and the escape from bodily contacts?
ßWhat is the satisfaction of ideas, their danger and the escape from ideas?
3Ý5. ßMonks, it occurred to me, whatever pleasantness and pleasure arises on account of forms is its satisfaction. That forms are impermanent, unpleasant and subject to change, is the danger of forms. The taming of interest and greed for forms and dispelling interest and greed for them is the escape from forms. Repeat for sounds and scents.
6Ý7. ßMonks, whatever pleasantness and pleasure arises on account of tastes is its satisfaction, tastes are impermanent, unpleasant and subject to change, is the danger of tastes. Taming interest and greed for tastes and dispelling interest and greed for tastes is the escape from them, whatever pleasantness and pleasure re bodily. contacts re
8. ßWhatever pleasantness and pleasure arises on account of ideas is its satisfaction. Ideas are impermanent, unpleasant and subject to change, is the danger of ideas. Taming interest and greed for ideas and dispelling interest and greed for them is the escape from ideas.
9. ßMonks, until I realized the satisfaction as the satisfaction, the danger as the danger and the escape as escape, of these six external spheres, I did not acknowledge my rightful, noble enlightenment to the world together with the gods Maras, Brahmas and the community of recluses and Brahmins.
10. ßMonks, when I realized the satisfaction as the satisfaction, the danger as the danger and the escape as escape, of these six external spheres, I declared my rightful noble enlightenment to the world together with the gods Maras, Brahmas and the Community of recluses and Brahmins.
11. ßThen knowledge and insight arose to me the release of my mind became steadfast. This is my last birth I will not be born again.û
34. 2. 3.
(15) Aassàdena 1 Ý Satisfaction 1
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi. The Blessed One addressed the monks from there.
2. ßMonks, I wandered searching the satisfaction of the eye and wisely realized its satisfaction, I wandered searching the dangers of the eye and wisely realized its danger. Monks, I wandered searching the escape from the eye and wisely realized its escape.
3Ý4. ßMonks, I wandered searching the satisfaction of the ear and wisely realized its satisfaction. Monks, I wandered searching the dangers of the ear and wisely realized its dangers. Monks, I wandered searching the escape from the ear and wisely realized the escape. Repeat for the nose.
5Ý6. ßMonks, I wandered searching the satisfaction of the tongue and wisely realized its satisfaction. Monks, I wandered searching the dangers of the tongue and wisely realized its dangers. üonks, I wandered searching the escape from the tongue and wisely realized its escape. Repeat for the body.
7. ßMonks, I wandered searching the satisfaction of the mind and wisely realized its satisfaction. Monks, I wandered searching the dangers of the mind and wisely realized its dangers. Monks, I wandered searching the escape from the mind and wisely realized the escape.
8. ßMonks, until I realized the satisfaction as the satisfaction, the danger as the danger and the escape as escape, of these six personal spheres, I did not acknowledge my rightful, noble enlightenment to the world together with the gods Maras, Brahmas and the community of recluses and Brahmins.
9. ßMonks, when I realized the satisfaction as the satisfaction, the danger as the danger and the escape as escape, of these six personal spheres I announced my rightful, noble enlightenment to the world together with the gods Maras, Brahmas and the Community of recluses and Brahmins.
10. ßThen knowledge and insight arose in me, the release of my mind became steadfast. This is my last birth. I will not be born again.û
34. 2. 4.
(16) Aassàdena 2 Ý With the Satisfaction 2
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi. The Blessed One addressed the monks from there.
2. ßMonks, I wandered searching the satisfaction of forms and wisely realized that satisfaction Monks, I wandered searching the danger of forms and wisely realized it. Monks, I wandered searching the escape from forms and wisely realized it.
3Ý4. ßMonks, I wandered searching the satisfaction of sounds and wisely realized it. Monks, I wandered searching the danger of sounds and wisely realized it. Monks, I wandered searching the escape from sounds and wisely realized it. Repeat for scents.
5Ý6. ßMonks, I wandered searching the satisfaction of tastes and wisely realized it. Monks, I wandered searching the danger of tastes and wisely realized them. Monks, I wandered searching the escape from tastes and wisely realized it. Repeat for bodily touches.
7. ßMonks, I wandered searching the satisfaction of ideas and wisely realized it. Monks, I wandered searching the danger of ideas and wisely realized it. Monks, I wandered searching the escape from ideas and wisely realized it.
8. ßMonks, until I realized the satisfaction as the satisfaction, the danger as the danger and the escape as escape, of these six external spheres, I did not acknowledge my rightful, noble enlightenment to the world together with its gods Maras, Brahmas and the Community of recluses and Brahmins.
9. ßMonks, when I realized the satisfaction as the satisfaction, the danger as the danger and the escape as escape, of these six external spheres I announced my rightful noble enlightenment to the world together with the gods Maras, Brahmas and the Community of recluses and Brahmins. .
11. ßThen knowledge and insight arose in me, the release of my mind became steadfast. This is my last birth. I will not be born again.û
34. 2.. 5.
(17) No Cetena Ý If It Was Not
2. ßMonks, if there was no satisfaction of the eye, beings would not cling to it. Since there is satisfaction of the eye, beings cling to it. .
3. ßMonks, if there was no danger in the eye, beings would not turn from it. Since there is danger from the eye, beings turn from it.
4. ßMonks, if there was no escape from the eye, beings would not escape from it. Since there is an escape from the eye, beings escape from it.
5Ý7. ßMonks, if there was no satisfaction of the ear re . 2, 3, 4.
8Ý10. ßMonks, if there was no satisfaction of the nose re 2, 3, 4.
11. ßMonks, if there was no satisfaction of the tongue beings would not cling to it. Since there is satisfaction of the tongue, beings cling to it. .
12. ßMonks, if there was no danger of the tongue, beings would not turn from it. Since there is danger from the tongue, beings turn from it.
13. ßMonks, if there was no escape from the tongue, beings would not escape from it. Since there is an escape from the tongue, beings escape from it.
14Ý16. ßMonks, if there was no satisfaction of the body re 2, 3, 4.
17. ßMonks, if thee was no satisfaction from the mind beings would not cling to it. Since there is satisfaction of the mind, beings cling to it. .
18. ßMonks, if there was no danger from the mind, beings would not turn from it. Since there is danger from the mind beings turn from it.
19. ßMonks, if there was no escape from the mind, beings would not escape from it. Since there is an escape from the mind, beings escape from it.
20. ßMonks, until beings realized the satisfaction as the satisfaction, the danger as the danger and the escape as the escape from these six personal spheres, they did not have a mind that is given up, unyoked and unrestrictedly released from the world together with the gods Maras, Brahmas and the Community of recluses and Brahmins.
21. ßMonks, when beings realized the satisfaction as the satisfaction, the danger as the danger and the escape as the escape, from these six personal spheres they lived with a mind that has given up, is unyoked and unrestrictedly released from gods Maras, Brahmas and the Community of recluses and Brahmins.û
34. 2.. 6.
(18) No Cetena 2 Ý If It Was Not 2
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi. The Blessed One addressed the monks from there.
2. ßMonks, if there was no satisfaction in forms, beings would not cling to them. Since there is satisfaction in forms, beings cling to them. .
3. ßMonks, if there was no danger in forms, beings would not turn from them. Since there is danger in forms, beings turn from them.
4. ßMonks, if there was no escape from forms, beings would not escape from them. Since there is an escape from forms, beings escape from them.
5Ý7. ßMonks, if there was no satisfaction in sounds re . 2, 3, 4.
8Ý10. ßMonks, if it was no satisfaction in scents re 2, 3, 4.
11. ßMonks, if there was no satisfaction in tastes beings would not cling to them. Since there is satisfaction in tastes, beings cling to them. .
12. ßMonks, if there was no danger in tastes, beings would not turn from them. Since there is danger in tastes beings turn from them.
13. ßMonks, if there was no escape from tastes beings would not escape from them. Since there is the escape from tastes, beings escape from them.
14Ý16. ßMonks, if there was no satisfaction in bodily contacts re 2, 3, 4.
17. ßMonks, if there was no satisfaction in ideas beings would not cling to them. Since there is satisfaction in ideas, beings cling to them.
18. ßMonks, if there was no danger in ideas, beings would not turn from them. Since there is danger in ideas, beings turn from them.
19. ßMonks, if there was no escape from ideas, beings would not escape from ideas. Since there is the escape from ideas, beings escape from them.
20. ßMonks, until beings realized the satisfaction as the satisfaction, the danger as the danger and the escape as the escape from these six external spheres, they did not have a mind that has given up, unyoked and is unrestrictedly released from the world together with the gods Maras, Brahmas and the Community of recluses and Brahmins.
21. ßMonks, when beings realized the satisfaction as the satisfaction, the danger as the danger and the escape as the escape, of these six external spheres they lived with a mind that has given up, is unyoked and unrestrictedly released from gods Maras, Brahmas and the Community of recluses and Brahmins.û
34. 2. 7.
(19) Abhinandena 1 Ý Delight 1
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi. The Blessed One addressed the monks from there.
2. ßMonks, he that delights in the eye, delights in unpleasantness. Monks, if someone delights in unpleasantness, I say he is not released from it.
ßMonks, he that delights in the ear, nose, tongue, body and the mind delights in unpleasantness.
ßMonks, if someone delights in unpleasantness, I say he is not released from unpleasantness.
3. ßMonks, he that does not delight in the eye, does not delight in unpleasantness. Monks, if someone does not delight in unpleasantness, I say he is released from unpleasantness. Monks, he that does not delight in the ear, nose, tongue, body and the mind does not delight in unpleasantness. Monks, if someone does not delight in unpleasantness, I say he is released from unpleasantness.û
34. 2. 8.
(20) Abhinandena 2 Ý Delight 2
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi. The Blessed One addressed the monks from there.
2. ßMonks, he that delights in forms delights in unpleasantness. Monks, if someone delights in unpleasantness, I say he is not released from unpleasantness.
ßMonks, he that delights in sounds, scents, tastes, bodily contacts and ideas delights in unpleasantness.
ßMonks, if someone delights in unpleasantness, I say he is not released from unpleasantness.
3. ßMonks, he that does not delight in forms, does not delight in unpleasantness. Monks, if someone does not delight in unpleasantness, I say he is released from unpleasantness. Monks, he that does not delight in sounds, scents, tastes, bodily contacts and ideas does not delight in unpleasantness. Monks, if someone does not delight in unpleasantness, I say he is released from unpleasantness.û
34. 2. 9.
(21) Uppàdena 1 Ý With the Arising
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi. The Blessed One addressed the monks from there.
2. ßMonks, the arising, maintaining and birth, of the eye is the arising of unpleasantness, maintaining ailments and the appearance of decay and death.
3Ý4. ßMonks, the arising, maintaining and birth of the ear, re of the nose is the arising of unpleasantness, maintaining ailments and the appearance of decay and death.
5Ý6. ßMonks, the arising, maintaining and birth of the tongue, re of the body is the arising of unpleasantness, maintaining ailments and the appearance of decay and death.
7. ßMonks, the arising, maintaining and birth of the mind is the arising of unpleasantness, maintaining ailments and the appearance of decay and death.
8. ßMonks, whosever eye has ceased, appeased and faded, has ceased unpleasantness has appeased ailments and have overcome decay and death.
9Ý13. ßMonks, whosever ear, nose, tongue, body, and mind have ceased, appeased and faded has ceased unpleasantness, appeased ailments and overcome decay and death.û
34. 2. 10.
(22) Uppadena 2 Ý With the Arising 2
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi. The Blessed One addressed the monks from there.
2. ßMonks, the arising, maintaining and birth of forms is the arising of unpleasantness, maintaining ailments and the appearance of decay and death.
3Ý4. ßMonks, the arising, maintaining and birth of sounds, re scents is the arising of unpleasantness, maintaining ailments and the appearance of decay and death.
5Ý6. ßMonks, the arising, maintaining and birth of tastes, re of bodily touches is the arising of unpleasantness, maintaining ailments and the appearance of decay and death.
7. ßMonks, the arising, maintaining and birth of ideas is the arising of unpleasantness, maintaining ailments and the appearance of decay and death.
8. ßMonks, to whoever forms have ceased, appeased and faded, unpleasantness has ceased ailments have appeased and decay and death have faded.
9Ý13. ßMonks, to whoever sounds, scents, tastes, bodily touches and ideas have ceased, appeased and faded, to him unpleasantness has ceased, ailments have appeased and decay and death have faded.û
Samyutta Nikaya - Salayatana Samyutta - Anicca Vagga
Sutta Pitaka
Samyutta Nikaya
Volume IV Ý Salayatanavaggo
Book 34 Ý Salayatana Samyutta
Chapter 1 Ý Anicca Vaggo
34. 1. 1.
(1) Aniccam 1 ajjhattam Ý Personal Impermance
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anathapindika in Jeta's grove in Savatthi.
2. The Blessed One addressed the monks from there. Those monks responded pleasantly.
3. The Blessed One said: ßMonks, the eye is impermanent. That which is impermanent is unpleasant. In unpleasantness there is no self. It is not mine or my self. This should be seen with right wisdom as it really is.
4. ßMonks, the ear is impermanent. That which is impermanent is unpleasant. In unpleasantness there is no self. It is not mine or my self. This should be seen, with right wisdom as it really is.
5. ßMonks, the nose is impermanent. That which is impermanent is unpleasant. In unpleasantness there is no self. It is not mine or my self. This should be seen, with right wisdom as it really is.
6. ßMonks, the tongue is impermanent. That which is impermanent is unpleasant. In unpleasantness there is no self. It is not mine or my self. This should be seen, with right wisdom as it really is.
7. ßMonks, the body is impermanent. That which is impermanent is unpleasant. In unpleasantness there is no self. It is not mine or my self. This should be seen with right wisdom as it really is.
8. ßMonks, the mind is impermanent. That which is impermanent is unpleasant. In unpleasantness there is no self. It is not mine or my self. This should be seen, with right wisdom as it really is.
9. ßMonks, the learned noble disciple who sees it thus, turns from the eye, ear, nose, tongue, body, and the mind. Turning, loses interest and is released. When released knowledge arises, I am released, birth is destroyed, the holy life is lived to the end, duties, are done. I have nothing more to wish.û
34. 1. 2.
(2) Dukkhaü 1 ajjhattaü Ý Personal Unpleasantness
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. The Blessed One addressed the monks from there. Those monks responded pleasantly.
3. The Blessed One said: ßMonks, the eye is unpleasant. In unpleasantness there is no self. It is not mine or my self. This should be seen, with right wisdom as it really is.
4-7. ßMonks, the ear is unpleasant, the nose, tongue, and body are unpleasant. In unpleasantness there is no self. They are not mine or my self. This should be seen with right wisdom as it really is.
8. ßMonks, the mind is unpleasant. In unpleasantness there is no self. It is not mine or my self. This should be seen, with right wisdom as it really is.
9. ßMonks, the learned noble disciple who sees it thus turns from the eye, ear, nose, tongue, body and the mind. Turning; loses interest and is released. When released knowledge arises, I am released, birth is destroyed, the holy life is lived to the end, my duties, are done. I have nothing more to wish.û
34. 1. 3.
(3) Anatta 1 ajjhattam. Ý The not Seized Internal
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. The Blessed One addressed the monks from there. Those monks responded pleasantly.
3. The Blessed One said: ßMonks, the eye is not self, it is not mine or my self. This should be seen with right wisdom as it really is.
4-7. ßMonks, the ear, nose, tongue and body are not self. They are not mine or my self. This should be seen with right wisdom as it really is.
8. ßMonks, the mind is not self. This should be seen with right wisdom as it really is.
9. ßMonks, the learned noble disciple seeing it thus turns from the eye, ear, nose, tongue, body and the mind. Turning; loses interest and is released. When released knowledge arises, I am released, birth is destroyed, the holy life is lived to the end, duties, are done. I have nothing more to wish.û
34. 1. 4.
(5) Dukkhaü 1 bàhiraü Ý External Unpleasantness 1
34. 1. 5.
(5) Dukkhaü 2 bàhiraü Ý External Unpleasantness 2
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. The Blessed One addressed the monks from there. Those monks responded pleasantly.
3. The Blessed One said: ßMonks, forms are unpleasant. The unpleasant is not self or mine. This should be seen, with right wisdom as it really is.
4-7. ßMonks, sounds are unpleasant. Monks scents, tastes and bodily contacts are unpleasant. The unpleasant are not self or mine. This should be seen, with right wisdom as it really is.
8. ßMonks, ideas are unpleasant. The unpleasant is not self or mine. This should be seen with right wisdom as it really is.
9. ßMonks, the learned noble disciple seeing it thus turns from forms, sounds, tastes, bodily touches and ideas. Turning; loses interest and is released. When released knowledge arises, I am released, birth is destroyed, the holy life is lived to the end, duties, are done. I have nothing more to wish.û
34. 1. 6.
(6) Anattà bàhiraü 2 Ý Lack of Self in the External
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. The Blessed One addressed the monks from there. Those monks responded pleasantly.
3. The Blessed One said: ßMonks, forms lack self. They are not mine or my self. This should be seen, with right wisdom as it really is.
4-7. ßMonks, sounds, scents, tastes and bodily contacts lack self. They are not mine or my self. This should be seen with right wisdom as it really is.
8. ßMonks, ideas lack self. They are not mine or my self. This should be seen with right wisdom as it really is.
9. ßMonks, the learned noble disciple seeing it thus turns from forms, sounds, tastes, bodily touches and ideas. Turning; loses interest and is released. When released knowledge arises, I am released, birth is destroyed, the holy life is lived to the end, duties, are done. I have nothing more to wish.û
34. 1. 7.
(7) Aniccaü 3 ajjhattaü Ý Personal Impermanence
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. The Blessed One addressed the monks from there. Those monks responded pleasantly.
3. The Blessed One said: ßMonks, in the past the eye was impermanent. In the future too it will be impermanent. At present there are no doubts about its impermanence. Seeing this, the learned noble disciple dispels desires for the eye in the past, does not joyfully desire the future eye. At present he falls to the method of turning, losing interest and the cessation of the eye.
4-5. ßMonks, the ear re the nose was impermanent in the past re
6. ßMonks, in the past the tongue was impermanent. In the future too it will be impermanent. At present there are no doubts about its impermanence. Seeing this, the learned noble disciple dispels desires for the tongue in the past, is not joyful of desires for the future tongue. At present he falls to the method of turning, losing interest and cessation of the tongue.
7. ßMonks, the body was impermanent in the past re
8. ßMonks, the mind was impermanent in the past. In the future too it will be impermanent. At present there are no doubts about its impermanence. Seeing this, the learned noble disciple dispels desires for the mind in the past, does not joyfully expect the future mind. At present he falls to the method of turning, losing interest and ceasing the mind.û
34. 1. 8.
(8) Dukkhaü 3 ajjhattaü Ý Personal Unpleasantness
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. The Blessed One addressed the monks from there. Those monks responded pleasantly.
3. The Blessed One said: ßMonks, in the past the eye was unpleasant. In the future too it will be unpleasant. At present there are no doubts about its unpleasantness. Seeing this, the learned noble disciple dispels desires for the eye in the past, is not joyful of desires of the future eye. At present he falls to the method of turning, losing interest and ceasing desires for the eye.
4-5. ßMonks, the ear and nose were unpleasant in the past, re
6. ßMonks, the tongue was unpleasant in the past In the future too it will be unpleasant. At present there are no doubts about its unpleasantness. Seeing this, the learned noble disciple dispels desires for the tongue in the past, is not joyful of desires of the future tongue. At present he falls to the method of turning, losing interest and ceasing desires for the tongue.
7. ßMonks, the body was unpleasant in the past re
8. ßMonks, the mind was unpleasant in the past In the future too it will be unpleasant. At present there are no doubts about its unpleasantness. Seeing this, the learned noble disciple dispels desires for the mind in the past, is not joyful of the future mind. At present he falls to the method of turning, losing interest and ceasing desires for the mind.û
34. 1. 9.
(9) Anatta 3 ajjhattaü Ý The Not Seized Internal
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. The Blessed One addressed the monks from there. Those monks responded pleasantly.
3. The Blessed One said: ßMonks, in the past the eye lacked self. In the future too it will lack self. At present there are no doubts about its lacking a self. Seeing this, the learned noble disciple dispels desires for the eye in the past, is not joyful of desires for the future eye. At present he falls to the method of turning, losing interest and ceasing desires of the eye.
4-5. ßMonks, the ear and the nose lacked self in the past re
6. ßMonks, the tongue lacked self in the past. In the future too it will lack self. At present there are no doubts about it lacking self. Seeing this, the learned noble disciple dispels desires for the tongue in the past, is not joyful of desires for the future tongue. At present he falls to the method of turning, losing interest and ceasing desires for the tongue.
7. ßMonks, the body lacked self in the past re
8. ßMonks, in the past the mind lacked self. In the future too it will lack self. At present there are no doubts about it lacking self. Seeing this, the learned noble disciple dispels desires for the mind in the past, is not joyful of desires for the future mind. At present he falls to the method of turning, losing interest and ceasing desires for the mind.û
34. 1. 10.
(10) Aniccaü 4 bahiraü Ý External Impermanence
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. The Blessed One addressed the monks from there. Those monks responded pleasantly.
3. The Blessed One said: ßMonks, forms were impermanent in the past. In the future too they will be impermanent. At present there are no doubts about their impermanence. Seeing this, the learned noble disciple dispels desires for forms in the past, is not joyful of future forms. At present he falls to the method of turning, losing interest and ceasing desires for forms.
4-5. ßMonks, sounds re scents were impermanent in the past.
6. ßMonks, tastes were impermanent in the past. In the future too they will be impermanent. At present there are no doubts about their impermanence. Seeing this, the learned noble disciple dispels desires for tastes in the past, is not joyful of future tastes. At present he falls to the method of turning, losing interest and ceasing desires for tastes.
7. ßMonks, bodily touches were impermanent in the past. re
8. ßMonks, ideas were impermanent in the past. In the future too they will be impermanent. At present there are no doubts about their impermanence. Seeing this the learned noble disciple dispels desires for ideas in the past, is not joyful of future ideas At present he falls to the method of turning, losing interest and ceasing desires for ideas.û
34. 1. 11.
(11) Dukkhaü 4 bahiraü Ý External Unpleasantness
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. The Blessed One addressed the monks from there. Those monks responded pleasantly.
3. The Blessed One said: ßMonks, forms were unpleasant in the past. In the future too they will be unpleasant. At present there are no doubts about their unpleasantness. Seeing this, the learned noble disciple dispels desires for forms in the past, is not joyful of desires for future forms. At present he falls to the method of turning, losing interest and ceasing desires for forms.
4-5. ßMonks, sounds and scents were unpleasant in the past re
6. ßMonks, tastes were unpleasant in the past in the future too they will be unpleasant. There are no doubts about their unpleasantness at present. Seeing this, the learned noble disciple dispels desires for tastes in the past, is not joyful of future tastes. At present he falls to the method of turning, losing interest and ceasing desires for tastes.
7. ßMonks, bodily touches were unpleasant in the past. re
8. ßMonks, ideas were unpleasant in the past. In the future too they will be unpleasant. There are no doubts about their unpleasantness at present seeing this, the learned noble disciple dispels desires for ideas in the past, is not joyful about future ideas. At present he falls to the method of turning, losing interest and ceasing ideas.û
34. 1. 12.
(12) Anatta 4 bahiraü Ý The not Seized External
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. The Blessed One addressed the monks from there. Those monks responded pleasantly.
3. The Blessed One said: ßMonks, in the past forms lacked self. In the future too they will lack self. At present there are no doubts about their lacking self. Seeing this, the learned noble disciple dispels desires for forms in the past, is not joyful about future forms. At present he falls to the method of turning, losing interest and ceasing desires for forms.
4-5. ßMonks, sounds re scents lacked self in the past, re
6. ßMonks, tastes lacked self in the past. In the future too they will lack self. At present there are no doubts about their lacking self. Seeing this, the learned noble disciple dispels desires for tastes in the past, is not joyful about future tastes. At present he falls to the method of turning, losing interest and ceasing desires for tastes.
7. ßMonks, bodily contacts lacked self in the past. re
8. ßMonks, ideas lacked self in the past. In the future too they will lack self. At present there are no doubts about their lacking self. Seeing thus, the learned noble disciple dispels desires for past ideas, is not joyful of future ideas. At present he falls to the method of turning, losing interest and ceasing desires for ideas.û
Samyutta Nikaya
Volume IV Ý Salayatanavaggo
Book 34 Ý Salayatana Samyutta
Chapter 1 Ý Anicca Vaggo
34. 1. 1.
(1) Aniccam 1 ajjhattam Ý Personal Impermance
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anathapindika in Jeta's grove in Savatthi.
2. The Blessed One addressed the monks from there. Those monks responded pleasantly.
3. The Blessed One said: ßMonks, the eye is impermanent. That which is impermanent is unpleasant. In unpleasantness there is no self. It is not mine or my self. This should be seen with right wisdom as it really is.
4. ßMonks, the ear is impermanent. That which is impermanent is unpleasant. In unpleasantness there is no self. It is not mine or my self. This should be seen, with right wisdom as it really is.
5. ßMonks, the nose is impermanent. That which is impermanent is unpleasant. In unpleasantness there is no self. It is not mine or my self. This should be seen, with right wisdom as it really is.
6. ßMonks, the tongue is impermanent. That which is impermanent is unpleasant. In unpleasantness there is no self. It is not mine or my self. This should be seen, with right wisdom as it really is.
7. ßMonks, the body is impermanent. That which is impermanent is unpleasant. In unpleasantness there is no self. It is not mine or my self. This should be seen with right wisdom as it really is.
8. ßMonks, the mind is impermanent. That which is impermanent is unpleasant. In unpleasantness there is no self. It is not mine or my self. This should be seen, with right wisdom as it really is.
9. ßMonks, the learned noble disciple who sees it thus, turns from the eye, ear, nose, tongue, body, and the mind. Turning, loses interest and is released. When released knowledge arises, I am released, birth is destroyed, the holy life is lived to the end, duties, are done. I have nothing more to wish.û
34. 1. 2.
(2) Dukkhaü 1 ajjhattaü Ý Personal Unpleasantness
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. The Blessed One addressed the monks from there. Those monks responded pleasantly.
3. The Blessed One said: ßMonks, the eye is unpleasant. In unpleasantness there is no self. It is not mine or my self. This should be seen, with right wisdom as it really is.
4-7. ßMonks, the ear is unpleasant, the nose, tongue, and body are unpleasant. In unpleasantness there is no self. They are not mine or my self. This should be seen with right wisdom as it really is.
8. ßMonks, the mind is unpleasant. In unpleasantness there is no self. It is not mine or my self. This should be seen, with right wisdom as it really is.
9. ßMonks, the learned noble disciple who sees it thus turns from the eye, ear, nose, tongue, body and the mind. Turning; loses interest and is released. When released knowledge arises, I am released, birth is destroyed, the holy life is lived to the end, my duties, are done. I have nothing more to wish.û
34. 1. 3.
(3) Anatta 1 ajjhattam. Ý The not Seized Internal
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. The Blessed One addressed the monks from there. Those monks responded pleasantly.
3. The Blessed One said: ßMonks, the eye is not self, it is not mine or my self. This should be seen with right wisdom as it really is.
4-7. ßMonks, the ear, nose, tongue and body are not self. They are not mine or my self. This should be seen with right wisdom as it really is.
8. ßMonks, the mind is not self. This should be seen with right wisdom as it really is.
9. ßMonks, the learned noble disciple seeing it thus turns from the eye, ear, nose, tongue, body and the mind. Turning; loses interest and is released. When released knowledge arises, I am released, birth is destroyed, the holy life is lived to the end, duties, are done. I have nothing more to wish.û
34. 1. 4.
(5) Dukkhaü 1 bàhiraü Ý External Unpleasantness 1
34. 1. 5.
(5) Dukkhaü 2 bàhiraü Ý External Unpleasantness 2
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. The Blessed One addressed the monks from there. Those monks responded pleasantly.
3. The Blessed One said: ßMonks, forms are unpleasant. The unpleasant is not self or mine. This should be seen, with right wisdom as it really is.
4-7. ßMonks, sounds are unpleasant. Monks scents, tastes and bodily contacts are unpleasant. The unpleasant are not self or mine. This should be seen, with right wisdom as it really is.
8. ßMonks, ideas are unpleasant. The unpleasant is not self or mine. This should be seen with right wisdom as it really is.
9. ßMonks, the learned noble disciple seeing it thus turns from forms, sounds, tastes, bodily touches and ideas. Turning; loses interest and is released. When released knowledge arises, I am released, birth is destroyed, the holy life is lived to the end, duties, are done. I have nothing more to wish.û
34. 1. 6.
(6) Anattà bàhiraü 2 Ý Lack of Self in the External
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. The Blessed One addressed the monks from there. Those monks responded pleasantly.
3. The Blessed One said: ßMonks, forms lack self. They are not mine or my self. This should be seen, with right wisdom as it really is.
4-7. ßMonks, sounds, scents, tastes and bodily contacts lack self. They are not mine or my self. This should be seen with right wisdom as it really is.
8. ßMonks, ideas lack self. They are not mine or my self. This should be seen with right wisdom as it really is.
9. ßMonks, the learned noble disciple seeing it thus turns from forms, sounds, tastes, bodily touches and ideas. Turning; loses interest and is released. When released knowledge arises, I am released, birth is destroyed, the holy life is lived to the end, duties, are done. I have nothing more to wish.û
34. 1. 7.
(7) Aniccaü 3 ajjhattaü Ý Personal Impermanence
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. The Blessed One addressed the monks from there. Those monks responded pleasantly.
3. The Blessed One said: ßMonks, in the past the eye was impermanent. In the future too it will be impermanent. At present there are no doubts about its impermanence. Seeing this, the learned noble disciple dispels desires for the eye in the past, does not joyfully desire the future eye. At present he falls to the method of turning, losing interest and the cessation of the eye.
4-5. ßMonks, the ear re the nose was impermanent in the past re
6. ßMonks, in the past the tongue was impermanent. In the future too it will be impermanent. At present there are no doubts about its impermanence. Seeing this, the learned noble disciple dispels desires for the tongue in the past, is not joyful of desires for the future tongue. At present he falls to the method of turning, losing interest and cessation of the tongue.
7. ßMonks, the body was impermanent in the past re
8. ßMonks, the mind was impermanent in the past. In the future too it will be impermanent. At present there are no doubts about its impermanence. Seeing this, the learned noble disciple dispels desires for the mind in the past, does not joyfully expect the future mind. At present he falls to the method of turning, losing interest and ceasing the mind.û
34. 1. 8.
(8) Dukkhaü 3 ajjhattaü Ý Personal Unpleasantness
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. The Blessed One addressed the monks from there. Those monks responded pleasantly.
3. The Blessed One said: ßMonks, in the past the eye was unpleasant. In the future too it will be unpleasant. At present there are no doubts about its unpleasantness. Seeing this, the learned noble disciple dispels desires for the eye in the past, is not joyful of desires of the future eye. At present he falls to the method of turning, losing interest and ceasing desires for the eye.
4-5. ßMonks, the ear and nose were unpleasant in the past, re
6. ßMonks, the tongue was unpleasant in the past In the future too it will be unpleasant. At present there are no doubts about its unpleasantness. Seeing this, the learned noble disciple dispels desires for the tongue in the past, is not joyful of desires of the future tongue. At present he falls to the method of turning, losing interest and ceasing desires for the tongue.
7. ßMonks, the body was unpleasant in the past re
8. ßMonks, the mind was unpleasant in the past In the future too it will be unpleasant. At present there are no doubts about its unpleasantness. Seeing this, the learned noble disciple dispels desires for the mind in the past, is not joyful of the future mind. At present he falls to the method of turning, losing interest and ceasing desires for the mind.û
34. 1. 9.
(9) Anatta 3 ajjhattaü Ý The Not Seized Internal
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. The Blessed One addressed the monks from there. Those monks responded pleasantly.
3. The Blessed One said: ßMonks, in the past the eye lacked self. In the future too it will lack self. At present there are no doubts about its lacking a self. Seeing this, the learned noble disciple dispels desires for the eye in the past, is not joyful of desires for the future eye. At present he falls to the method of turning, losing interest and ceasing desires of the eye.
4-5. ßMonks, the ear and the nose lacked self in the past re
6. ßMonks, the tongue lacked self in the past. In the future too it will lack self. At present there are no doubts about it lacking self. Seeing this, the learned noble disciple dispels desires for the tongue in the past, is not joyful of desires for the future tongue. At present he falls to the method of turning, losing interest and ceasing desires for the tongue.
7. ßMonks, the body lacked self in the past re
8. ßMonks, in the past the mind lacked self. In the future too it will lack self. At present there are no doubts about it lacking self. Seeing this, the learned noble disciple dispels desires for the mind in the past, is not joyful of desires for the future mind. At present he falls to the method of turning, losing interest and ceasing desires for the mind.û
34. 1. 10.
(10) Aniccaü 4 bahiraü Ý External Impermanence
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. The Blessed One addressed the monks from there. Those monks responded pleasantly.
3. The Blessed One said: ßMonks, forms were impermanent in the past. In the future too they will be impermanent. At present there are no doubts about their impermanence. Seeing this, the learned noble disciple dispels desires for forms in the past, is not joyful of future forms. At present he falls to the method of turning, losing interest and ceasing desires for forms.
4-5. ßMonks, sounds re scents were impermanent in the past.
6. ßMonks, tastes were impermanent in the past. In the future too they will be impermanent. At present there are no doubts about their impermanence. Seeing this, the learned noble disciple dispels desires for tastes in the past, is not joyful of future tastes. At present he falls to the method of turning, losing interest and ceasing desires for tastes.
7. ßMonks, bodily touches were impermanent in the past. re
8. ßMonks, ideas were impermanent in the past. In the future too they will be impermanent. At present there are no doubts about their impermanence. Seeing this the learned noble disciple dispels desires for ideas in the past, is not joyful of future ideas At present he falls to the method of turning, losing interest and ceasing desires for ideas.û
34. 1. 11.
(11) Dukkhaü 4 bahiraü Ý External Unpleasantness
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. The Blessed One addressed the monks from there. Those monks responded pleasantly.
3. The Blessed One said: ßMonks, forms were unpleasant in the past. In the future too they will be unpleasant. At present there are no doubts about their unpleasantness. Seeing this, the learned noble disciple dispels desires for forms in the past, is not joyful of desires for future forms. At present he falls to the method of turning, losing interest and ceasing desires for forms.
4-5. ßMonks, sounds and scents were unpleasant in the past re
6. ßMonks, tastes were unpleasant in the past in the future too they will be unpleasant. There are no doubts about their unpleasantness at present. Seeing this, the learned noble disciple dispels desires for tastes in the past, is not joyful of future tastes. At present he falls to the method of turning, losing interest and ceasing desires for tastes.
7. ßMonks, bodily touches were unpleasant in the past. re
8. ßMonks, ideas were unpleasant in the past. In the future too they will be unpleasant. There are no doubts about their unpleasantness at present seeing this, the learned noble disciple dispels desires for ideas in the past, is not joyful about future ideas. At present he falls to the method of turning, losing interest and ceasing ideas.û
34. 1. 12.
(12) Anatta 4 bahiraü Ý The not Seized External
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. The Blessed One addressed the monks from there. Those monks responded pleasantly.
3. The Blessed One said: ßMonks, in the past forms lacked self. In the future too they will lack self. At present there are no doubts about their lacking self. Seeing this, the learned noble disciple dispels desires for forms in the past, is not joyful about future forms. At present he falls to the method of turning, losing interest and ceasing desires for forms.
4-5. ßMonks, sounds re scents lacked self in the past, re
6. ßMonks, tastes lacked self in the past. In the future too they will lack self. At present there are no doubts about their lacking self. Seeing this, the learned noble disciple dispels desires for tastes in the past, is not joyful about future tastes. At present he falls to the method of turning, losing interest and ceasing desires for tastes.
7. ßMonks, bodily contacts lacked self in the past. re
8. ßMonks, ideas lacked self in the past. In the future too they will lack self. At present there are no doubts about their lacking self. Seeing thus, the learned noble disciple dispels desires for past ideas, is not joyful of future ideas. At present he falls to the method of turning, losing interest and ceasing desires for ideas.û
Subscribe to:
Posts (Atom)