Sutta Pitaka
Samyutta Nikaya
Volume IV Ý Salayatanavaggo
Samyutta 34 Ý Salayatana Samyutta
Chapter 10 Ý Chala Vaggo
34. 10. 1.
(94) Samgayha 1 Ý Taking Up Together
1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha and addressed the monks from there:
2. Monks, from these untamed, unguarded unprotected and uncontrolled six spheres of contact trickle down a lot of unpleasantness. What six spheres of contact?
3Ý5. Monks, from the untamed, unguarded unprotected, uncontrolled sphere of eye-contact, trickles down a lot of unpleasantness.û
Repeat for the sphere of ear-contact and nose-contact.
6Ý7. Monks, from the untamed, unguarded, unprotected and uncontrolled sphere of tongue-contact, trickles down a lot of unpleasantness.û
Repeat for the sphere of body-contact.
8. Monks, from the untamed, unguarded, unprotected and uncontrolled sphere of, mind-contact, trickles down a lot of unpleasantness.
9. Monks, from these untamed, unguarded, unprotected and uncontrolled six spheres of mental contact, trickles down a lot of unpleasantness.
10. Monks, from the tamed, guarded, protected and controlled six spheres of contact, a lot of pleasantness trickles down. What six spheres of contact?
11Ý13. Monks, from the tamed, guarded, protected and controlled sphere, of eye-contact a lot of pleasantness, trickles down.û
Repeat for the sphere of ear-contact and nose-contact.
14Ý15. Monks, from the tamed, guarded, protected and controlled sphere of tongue-contact a lot of pleasantness trickles down.û
Repeat for the sphere of body-contact.
16. Monks, from the tamed, guarded, protected and controlled sphere of mind-contact a lot of pleasantness trickles down.
17. Monks, from these tamed, guarded, protected and controlled six spheres of mental contact a lot of pleasantness. trickles down.
18. Then the Teacher further said:
Monks, to someone unprotected in these same.
Six spheres of mental contact, it's unpleasant.
They that control the six spheres with faith,
In their hearts, do not have leaks.
Seeing pleasing forms, and displeasing forms,
Dispel greed for pleasing forms
Do not defile the mind thinking,
The displeasing forms are not for me.
Hearing sounds pleasing and displeasing
Do not be infatuated hearing pleasing sounds
Nor be defiled thinking
Unwelcome sounds are not for me.
Cognizing heavenly scents
And the displeasing smell of excreta,
Dispel repugnance for excreta,
Do not pursue heavenly scents.
Cognizing accepted welcome tastes,
And once in a way, an unwelcome taste
Do not indulge, in welcome tastes
Nor track down an unwelcome taste.
Cognizing a pleasant touch, do not be enticed,
Cognizing an unwelcome touch do not repulse
Develop equanimity to both touches
Do not repulse or accept either.
Most people are in the diffused-ness of the world,
Those diffused in the world, reach for perceptions.
Pull out all worldly attachments
And turn to giving up.
When the mind is well developed in these six,
And does not vacillate on account of any contact,
The monk should conquer greed and hate
And develop to go beyond birth and death.
34. 10. 2.
(95) Samgayha 2 Ý Taking up Together
1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha.
2. Then venerable Màluïkyaputta approached the Blessed One worshipped and sat on a side.
3. Sitting, venerable Màluïkyaputta said to the Blessed One: ßGood if the Blessed One would teach me in short, so that I could withdraw from the crowd, seclude and abide diligent to dispel.û
4. ßMàluïkyaputta, you, when decayed, aged, and come to the last stage of life, ask for advice in short, what shall I tell the young monks?û
5. ßVenerable sir, however much I may be decayed, aged and come to the last stage of life, venerable sir, Blessed One, teach me in short, it will be of immense value to me and I will be the heir to the words of the Blessed One.û
6. ßMàluïkyaputta, there are forms cognizable by eye-consciousness you have not seen do you have interest, greed or love to see them?û ßNo, venerable sir, I do not.û
7. ßMàluïkyaputta, there are sounds cognizable by ear-consciousness you have not heard do you have interest, greed or love to hear them?û ßNo, venerable sir, I do not.û
8. ßMàluïkyaputta, there are scents cognizable by nose-consciousness you have not scented do you have interest, greed or love to sense them?û ßNo, venerable sir, I do not.û
9. ßMàluïkyaputta, there are tastes cognizable by tongue-consciousness you have not tasted do you have interest, greed or love to taste them?û ßNo, venerable sir, I do notû
10. ßMàluïkyaputta, there are contacts cognizable by body-consciousness you have not experienced do you have interest, greed or love to experience them?û ßNo, venerable sir, I do not.û
11. ßMàluïkyaputta, there are ideas, cognizable by mind-consciousness you have not cognized do you have interest, greed or love to cognize them?û ßNo, venerable sir, I do not.û
12. ßThus, Màluïkyaputta, to you the seen will be only the seen, the heard only the heard, the experienced only the experienced and the cognized only the cognized.
13. ßThen Màluïkyaputta, when the seen, heard, experienced and cognized are only the seen, heard, experienced and cognized then you are not by that, when you are not by that, you are not there. Then Màluïkyaputta, you are not here or there, nor in between the two. That is the end of unpleasantness.û
14. ßVenerable sir, I understand the detailed meaning of this short exposition of the Blessed One.
ßSeeing a form without established mindfulness,
One attends to it passionately and indulgently.
Producing innumerable feelings and signs
Torturing his mind he collects greed
That is collecting unpleasantness
It is said, he is far from extinction.
ßHearing a sound without established mindfulness,
One attends to it passionately and indulgently.
Producing innumerable feelings and signs
Torturing his mind he collects greed.
That is collecting unpleasantness.
It is said, he is far from extinction.
ßScenting a scent without established mindfulness,
One attends to it passionately and indulgently,
Producing innumerable feelings and signs
Torturing his mind he collects greed.
It is collecting unpleasantness.
And is said, he is far from extinction.
ßTasting a taste without established mindfulness,
One attends to it passionately and indulgently.
Producing innumerable feelings and signs
Torturing his mind he collects greed.
It is collecting unpleasantness.
And is said, he is far from extinction.
ßKnowing a touch without established mindfulness,
One attends to it passionately and indulgently.
Producing innumerable feelings and signs
Torturing his mind he collects greed
It is collecting unpleasantness
And is said, he is far from extinction.
ßCognizing an idea without established mindfulness,
One attends to it passionately and indulgently.
Producing innumerable feelings and signs
Torturing his mind he collects greed
It is collecting unpleasantness
And is said, he is far from extinction.
ßSeeing a form, mindfulness established
Not excited and not passionate about it
His feelings decrease accordingly
Behaving thus not collecting unpleasantness,
He is in the vicinity of extinction it is said.
ßHearing a sound, mindfulness established
Not excited and not passionate about it,
His feelings decrease accordingly
Behaving thus, not collecting unpleasantness.
He is in the vicinity of extinction it is said.
ßCognizing a scent, mindfulness established
He is not excited and does not feel passionately
According to the way he cognizes scents
And behaves mindfully decreasing feelings,
He does not accumulate unpleasantness,
It is said, he is in the vicinity of extinction.
ßTasting a taste, mindfulness established
He is not excited and does not feel passionately
According to the way he relishes tastes
And behaves mindfully decreasing feelings,
He does not accumulate unpleasantness,
It is said, he is in the vicinity of extinction.
Experiencing a touch, mindfulness established
ßHe is not excited and does not feel passionately
According to the way he cognizes the touch
And behaves mindfully decreasing feelings,
He does not accumulating unpleasantness,
It is said, he is in the vicinity of extinction.
ßCognizing an idea, mindfulness established
He is not excited and does not feel passionately
According to the way he cognizes the idea
And behaves mindfully decreasing feelings,
He does not accumulating unpleasantness,
It is said, he is in the vicinity of extinction.
ßVenerable sir, I know the detailed meaning of this short exposition of the Blessed One thus.û
15. ßGood! Màluïkyaputta, this is the detailed explanation of my short exposition.
ßSeeing a form without established mindfulness,
One attends to it passionately and indulgently.
Producing innumerable feelings and signs
Torturing his mind he collects greed
It is collecting unpleasantness
And is said, he is far from extinction.
Repeat the verses from 1 to 12
Cognizing an idea, mindfulness established
He is not excited and does not feel passionately
According to the way he cognizes the idea
And behaves mindfully decreasing feelings,
He does not accumulate unpleasantness,
It is said, he is in the vicinity of extinction.
ßMàluïkyaputta, you should know the detailed meaning of my short exposition is this.û
16. Venerable Màluïkyaputta delighted and accepting the words of the Blessed One got up from his seat, worshipped, circumambulated the Blessed One and went away.
17. Then venerable Màluïkyaputta withdrawing from the crowd, secluded himself and abode diligent to dispel and before long for whatever purpose sons of clansmen rightfully leave the household and become homeless, that noble end of the holy life he realized attained and abode. He knew ßBirth is destroyed, the holy life is lived to the end, duties are done, I do not wish anything more.û
18. Venerable Màluïkyaputta became one of the worthy ones.
34. 10. 3
(96) Parihànaü Ý Decrease
1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha and addressed the monks from there:
2. ßMonks, I will teach you, the decrease and increase in meritorious things and the six masteries of the senses.
3. ßMonks, how is the decrease in meritorious things?
4Ý6. ßMonks, to the monk seeing a form arises evil demerit thoughts that recalls his bond. The monk endures them does not dispel, destroy and make them not arise again. Monks, the monk should know I am decreasing in meritorious things. The Blessed One said this is decrease.û
Repeat for ear and nose.
7Ý8. Again, monks, to the monk tasting a savory, re cognizing a touch re
9. ßAgain, monks, to the monk cognizing an idea arises evil demerit thoughts that recalls his bond. The monk endures them does not dispel, destroy and make them not arise again. Monks, the monk should know I am decreasing in meritorious things. The Blessed One said this is decrease.
10. ßMonks, this is decrease in meritorious things.
11. ßMonks, how is increase in meritorious things?
12Ý14. ßMonks, to the monk seeing a form arises evil demerit thoughts that recall his bond. The monk does not endure them, dispels, destroys and makes them not arise again. Monks, the monk should know I am increasing in meritorious things. The Blessed One has said this is increase.û
Repeat for ear and nose.
15Ý16. ßAgain, monks, to the monk tasting a savory, re cognizing a touch re
17. ßAgain, monks, to the monk cognizing an idea arises evil demerit thoughts that recall his bond. The monk does not endure them dispels, destroys and makes them not arise again. Monks, the monk should know I am increasing in meritorious things. The Blessed One has said this is increase.
18. ßMonks, this is increase in meritorious things.
19. ßMonks, further, what is mastery of the six spheres?.
20Ý24. ßMonks, the monk seeing a form evil demerit thoughts that recall his bond do not arise. Monks, the monk should know this, I have overcome this sphere. The Blessed One has said this is mastery of that sphere.û
Repeat for ear, nose, tongue, and body.
25. ßMonks, to the monk cognizing an idea evil, demerit thoughts that recall his bond do not arise. Monks, the monk should know this, I have overcome this sphere. The Blessed One has said this is mastery of that sphere.
26. ßMonks, this is called the mastery of the six spheres.û
34. 10. 4.
(97) Pamàdavihàri Ý Negligence
1. It happened in Sàvatthi.
2. ßMonks, I will teach living negligently and living diligently. Listen carefully!
3. ßMonks, how is living negligently?
4Ý6. ßMonks, his, whose mental faculty of the eye is uncontrolled, the mind is corrupted by forms cognized through eye consciousness. The corrupted mind is not delightful. The not delightful mind is not joyful. The not joyful mind does not repose. The not reposed mind is unpleasant. The unpleasant mind does not become one pointed. With the mind not in one point the Teaching does not appear. When the Teaching does not appear, it is said he lives negligently.û
Repeat for the mental faculty of the ear and the mental faculty of the nose.
7Ý8. ßMonks, his, whose mental faculty of the tongue is uncontrolled the mind is corrupted by savories cognized through tongue consciousness. The corrupted mind is not delightful. The not delightful mind is not joyful. The not joyful mind does not repose. The not reposed mind is in unpleasantness. With unpleasantness, the mind does not become one pointed. With the mind not in one point the Teaching does not appear. When the Teaching does not appear, it is said he lives negligently.û
Repeat for the body.
9. ßMonks, his, whose mental faculty of the mind is uncontrolled the mind is corrupted by ideas cognized through mind consciousness. The corrupted mind is not delightful. The not delightful mind is not joyful. Without joy the mind does not repose. The not reposed mind is unpleasant. The unpleasant mind does not become one pointed. With the mind not in one point the Teaching does not appear. When the Teaching does not appear, it is said he lives negligently.
10. ßMonks, this is abiding negligently.
11. ßMonks, how does the monk abide diligently?
12Ý14. ßMonks, his, whose mental faculty of the eye is controlled the mind is not corrupted by forms cognized through eye consciousness. The not corrupted mind is delightful. The delightful mind is joyful. The joyful mind reposes. The reposing mind is pleasant. The pleasant mind is one pointed. In the one pointed mind the Teaching appears. When the Teaching appears, it is said he lives diligently.û
Repeat for the mental faculty of the ear and the mental faculty of the nose.
15Ý16. Repeat for the mental faculty of the tongue and the mental faculty of the body.
17. ßMonks, his, whose mental faculty of the mind is controlled the mind is not corrupted by ideas cognized through mind consciousness. The not corrupted mind is delightful. The delightful mind is joyful. The joyful mind reposes. The reposed mind is pleasant. The pleasant mind becomes one pointed. When the mind is in one point the Teaching appears. When the Teaching appears, it is said he lives diligently.
34. 10. 5.
(98) Saüvara Ý Restraint
1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha and addressed the monks from there:
2. ßMonks, I will teach you the restraint and the non-restraint, listen to it carefully.
3. ßMonks, how is non-restraint?
4Ý6. ßMonks, the monk sees agreeable, welcome forms cognizable by eye-consciousness. They arouse sensual desires, promote attachments and the monk delights, welcomes and stays attached to them. Monks, the monk should know, I am decreasing in meritorious things. The Blessed One has said this is decrease.û
Repeat for agreeable welcome sounds and for agreeable welcome scents.
7Ý8. Repeat for agreeable welcome savories and for agreeable welcome touches.
9. ßMonks, the monk cognizes agreeable, welcome ideas cognizable by mind-consciousness. They arouse sensual desires, promote attachments and the monk delights, welcomes and stays attached to them. Monks, the monk should know, I am decreasing in meritorious things. The Blessed One has said this is decrease.
10. ßMonks, this is lack of restraint.
11. ßMonks, what is restraint?
12Ý14. ßMonks, the monk sees agreeable, welcome forms cognizable by eye-consciousness. They arouse sensual desires and promote attachments. The monk does not delight, welcome or stay attached to them. Monks, the monk should know, I am increasing in meritorious things. The Blessed One has said this is increase. Repeat for agreeable welcome sounds and for agreeable welcome scents.
15Ý16. Repeat for agreeable welcome savories and for agreeable welcome touches.
17. ßMonks, the monk cognizes agreeable, welcome ideas cognizable by mind-consciousness. They arouse sensual desires and promote attachments. The monk does not delight, welcome or stay attached to them. Monks, the monk should know, I am increasing in meritorious things. The Blessed One has said this is increase.
10. ßMonks, this is restraint.û
35. 10. 6.
(99) Samàdhi Ý Concentration
1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha and addressed the monks from there:
2. ßMonks, develop concentration, the concentrated monk, knows it, as it really is.
3. ßWhat does he know as it really is?
4Ý8. ßHe knows the eye, forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact are impermanent, as it really is.û
Repeat for the ear, nose, tongue, and body.
9. ßHe knows the mind, ideas, mind-consciousness, mind-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of mind-contact are impermanent, as it really is.
10. ßMonks, develop concentration; the concentrated monk, knows it as it really is.
34. 10. 7.
(100) Pañisallàna Ý Seclusion
1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha and addressed the monks from there:
2. ßMonks, practice seclusion, the secluded monk, knows it, as it really is.
3. ßWhat does he know as it really is?
4Ý8. ßHe knows the eye, forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact are impermanent, as it really is.û
Repeat for the ear, nose, tongue, and body.
9. ßHe knows the mind, ideas, mind-consciousness, mind-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of mind-contact are impermanent, as it really is.
10. ßMonks, practice seclusion, the secluded monk, knows it, as it really is.û
34. 10. 8.
(101) Natumhàka Ý It's Not Yours
1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha and addressed the monks from there:
2. ßMonks, dispel that which is not yours. It will be for your welfare and happiness.
3. Monks, what is not yours?
4Ý6. Monks, the eye, forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact are not yours, dispel them. It will be for your welfare and happiness.û
Repeat for ear and nose.
7Ý8. Monks, the tongue, savories, tongue-consciousness, tongue-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of tongue-contact are not yours, dispel them. It will be for your welfare and happiness.û
Repeat for the body.
9. Monks, the mind, ideas, mind-consciousness, mind-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of mind-contact are not yours, dispel them. It will be for your welfare and happiness.
10. Monks, when people carry away, burn or do what they like to grass, sticks, branches and leaves in Jeta's grove, does it occur to you, they are carrying, burning and doing what they like to usû
ßNo, venerable sir, it does not occur to us.û
ßWhat is the reason?û
ßVenerable sir, they are neither us, nor our belongings.û
11Ý16. ßMonks, in the same manner the eye, forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact are not yours, dispel them. It will be for your welfare and happiness.û
Repeat for the ear, nose, tongue, body and the mind.
34. 10. 9.
(102) Natumhàkaü Ý Not Yours
1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha and addressed the monks from there:
2. ßMonks, dispel that which is not yours. It will be for your welfare and happiness.
3. Monks, what is not yours?
4Ý6. Monks, the eye, forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact are not yours, dispel them. It will be for your welfare and happiness.û
Repeat for ear and nose.
7Ý8. Monks, the tongue, savories, tongue-consciousness, tongue-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of tongue-contact are not yours, dispel them. It will be for your welfare and happiness.û
Repeat for the body.
9. ßMonks, the mind, ideas, mind-consciousness, mind-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of mind-contact are not yours, dispel them. It will be for your welfare and happiness.û
34. 10. 10.
(103) Uddako Ý Uddaka Ramaputta
1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha and addressed the monks from there:
2. ßMonks, Uddaka Ramaputta had said these words.
I know the threefold knowledge. I won everything.
I know the digging up of the roots of the boil.
Monks, Uddaka Ramaputta not knowing the threefold knowledge, says I know the threefold knowledge. Not winning everything says I won everything. Not having dug up the root cause says, I have dug up the root cause.
3. Monks, rightly saying, it is the monk that should say.
I know the threefold knowledge. I won everything.
I know the digging up of the roots of the boil.
4. Monks, how does the monk know the threefold knowledge?
Monks, when the monk knows the arising, fading, satisfaction, danger and the escape from the six spheres of contact, as it really is, he attains knowledge.
5. Monks, how does the monk win everything?
Monks, when the monk knows the arising, fading, satisfaction, danger and the escape from the six spheres of contact and releases his mind without anything left, he has won everything.
6. Monks, how are the not uprooted roots of the boil uprooted? Monks, boil is a synonym for this body of the four great elements, produced and grown up by mother and father feeding on rice and bread and subject to impermanence, brushing up and destruction. Roots of the boil, is a synonym for craving. Monks, when the monk's craving is dispelled, pulled out with the roots made palm stumps and made not to grow again, the roots of the boil are uprooted.
7. Monks, Uddaka Ramaputta has said these words.
I know the threefold knowledge. I won everything.
I know the digging up of the roots of the boil.
Monks, Uddaka Ramaputta not knowing the threefold knowledge said I know the threefold knowledge. Not winning everything said I won everything. Not having dug up the root cause said I have dug up the root cause.
8. Monks, rightly saying, it is the monk that should say
I know the threefold knowledge. I won everything.
I know the digging up of the roots of the boil.
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 - Channa Vagga
Sutta Pitaka
Samyutta Nikaya
Volume IV Ý Salayatanavaggo
Samyutta 34 Ý Salayatana Samyutta
Chapter 9 Ý Channa Vaggo
34. 9. 1.
(84) Paloka Ý Breaking Off
1. It occurred in Savatthi.
2. Then venerable Ananda approached the Blessed One, worshipped and sat on a side.
3. Sitting venerable Ananda said to the Blessed One: ßVenerable sir, it is said the world, for what is it said `the world'?
4. ßânanda, that which decay is called the world in the dispensation of the Noble Ones What decays?
5Ý7. ßânanda, the eye decays Forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact decay.û
Repeat for the ear and nose.
8Ý9. ßânanda, the tongue, tastes, tongue-consciousness, tongue-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of tongue-contact decay.û
Repeat for the body.
10. ßThe mind decays. Ideas, mind-consciousness, mind-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of mind-contact decay.
11. ßânanda, in the dispensation of the Noble Ones that which decays, is called the world.û
34. 9. 2.
(85) Su¤¤o Ý Void
1. It occurred in Sàvatthi.
2. Then venerable ânanda approached the Blessed One, worshipped and sat on a side.
3. Sitting venerable ânanda said to the Blessed One: ßVenerable sir, it is said, void for what is it said void'?
4. ßânanda, it is empty of self and the belongings of self, so it is called the void. ânanda, what is empty of self and its belongings?
5Ý7. ânanda, the eye is empty of self and its belongings. Forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact are empty of self and its belongings.
Repeat for the ear and nose.
8Ý9. ânanda, the tongue, tastes, tongue-consciousness, tongue-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of tongue-contact are empty of self and its belongings.û
Repeat for the body.
10. The mind is empty of self and its belongings. Ideas, mind-consciousness, mind-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of mind-contact are empty of self and its belongings.
11. ânanda, is empty of self and its belongings, so is called the world.û
34. 9. 3.
(86) Saïkhitta Ý In Short
1. It occurred in Sàvatthi.
2. Then venerable ânanda approached the Blessed One, worshipped and sat on a side.
3. Venerable ânanda sitting on a side said to the Blessed One: ßVenerable sir, it is good if the Blessed One would teach me in short, so that I could withdraw from the crowd, seclude and abide diligent to dispelû
4Ý6. ßânanda, is the eye permanent or impermanent?û ßVenerable sir, it's impermanent.û
ßThat impermanent thing is it pleasant or unpleasant?û ßVenerable sir, it's unpleasant.û
ßThat impermanent, unpleasant, changing thing is it suitable to be considered, its mine, I am there, its my self?û ßThat is not so, venerable sir.û
ßAre forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact, permanent or impermanent?û ßVenerable sir, they are impermanentû
ßThose impermanent things, are they pleasant or unpleasant?û ßVenerable sir, they are unpleasant.û
ßThose impermanent, unpleasant, changing things are they suitable to be considered, are mine?û
ßThat is not so, venerable sir.û
Repeat for ear and nose.
7Ý9. ßIs the tongue re body re mind permanent or permanent?û Repeat as above.
10. ânanda, the noble disciple seeing it thus turns from the eye, forms, and eye-contact. re Turns from the mind, ideas, mind-consciousness, mind-contact and whatever feelings pleasant, unpleasant, or neither unpleasant nor pleasant born of mind-contact. Turning loses interest, not interested is released. Released knowledge arises to him, `Birth is destroyed, the holy life is lived to the end, duties are done, I have nothing more to wish'.û
34. 9. 4.
(87) Channo Ý Venerable Channa
1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha.
2. At that time venerable Sàriputta, venerable Mahacunda and venerable Channa lived on the Gijjha peak.
3. At that time venerable Channa was in unpleasantness, gravely ill.
4. Venerable Sàriputta getting up from his seclusion in the evening approached venerable Maha-Cunda.
and said to him: ßVenerable Chunda, let us approach venerable Channa, to attend on him.û
Venerable Mahacunda agreed to his suggestion.
5. Then venerable Sàriputta and venerable Mahacunda approached venerable Channa and sat on the prepared seats.
6. Sitting, venerable Sàriputta said to venerable Channa: ßFriend Channa, are you feeling all right? Are your unpleasant feelings decreasing and not increasing? Is the decreasing end that is evident and not the increasing end?û
7. ßFriend Sàriputta, I am not all right, I feel the increasing end of grave unpleasant feelings, not the decreasing end.
8. Friend, a lot of air, presses my top and I feel sharp unpleasant feelings, as though a strong man was carving my top with a sharp carving knife, so I do not feel all right, it is the increasing end
9. Friend, I feel sharp unpleasant feelings in my head as though a strong man was giving my head a tight head wrap with a leather cord, so I do not feel all right, it is the increasing end.
10. Friend, a lot of air, presses my inside and I feel sharp unpleasant feelings, as though a clever slaughterer of cows or his apprentice was carving my inside with a sharp carving knife, so I do not feel all right, it is the increasing end.
11. Friend, I feel a lot of burning in my body, as though two strong men taking a weaker one by his hands and feet and were burning and baking him, so I do not feel all right, it is the increasing end.
12. Friend Sàriputta, I will take a weapon, I do not wish to live.û
13. ßFriend, Channa, do not take a weapon. Endure it, we wish you would endure it. If venerable Channa does not get suitable food and medicine, we will search out suitable food and medicine for venerable Channa. If venerable Channa does not have a suitable attendant, I will attend on venerable Channa. Therefore do not take a weapon, endure it, we wish you would endure it.û
14. ßFriend Sàriputta, it is not that I do not get suitable food, suitable medicine, or a suitable attendant, yet I have done my duties by the Teacher with pleasure long since, in a manner suitable for a disciple. Friend Sàriputta, bear it, the monk Channa takes a weapon without blame!û
15. ßWe like to question venerable Channa about a certain matter, if venerable Channa gives us permission.û
ßFriend Sàriputta, question, I will explain my experiences.û
16. ßFriend, Channa, do you consider the eye, eye-consciousness and things cognizable by eye-consciousness, are mine, I am there, they are my self?
Repeat for ear and nose.
ßDo you consider the tongue, tongue-consciousness and things cognizable by tongue-consciousness, are mine, I am there, they are my self?û
Repeat for the body.
ßChanna, do you consider the mind, mind-consciousness and things cognizable by mind-consciousness, are mine, I am there, they are my self?û
17. ßFriend Sàriputta, I do not consider, the eye, eye-consciousness, and things cognizable by eye consciousness, are mine, I am there or they are my self.û
Repeat for ear and nose.
ßI do not consider the tongue, tongue-consciousness and things cognizable by tongue-consciousness, are mine, I am there or they are my self.û
Repeat for the body.
ûFriend Sàriputta, I do not consider the mind, mind-consciousness and things cognizable by mind-consciousness, are mine, I am there or they are my self.û
18. ßFriend, Channa, seeing what, do you consider the eye, eye-consciousness and things cognizable by eye-consciousness, are not mine, I am not there, they are not my self?
Repeat for ear and nose.
ßSeeing what do you consider the tongue, tongue-consciousness and things cognizable by tongue-consciousness, are not mine, I am not there, they are not my self?
Repeat for the body.
ßChanna, seeing what in the mind, mind-consciousness and things cognizable by mind-consciousness do you consider they are not mine, I am not there, they are not my self?û
19. ßFriend Sàriputta, seeing cessation and thoroughly knowing cessation in the eye, eye-consciousness, and things cognizable by eye consciousness, I consider they are not mine, I am not there, they are not my self.û
Repeat for ear and for the nose.
ßSeeing cessation and thoroughly knowing cessation in the tongue, tongue-consciousness and things cognizable by tongue-consciousness I consider they are not mine, I am not there and they are not my self.û
Repeat for the body.
ßFriend Sàriputta, seeing cessation and thoroughly knowing cessation in the mind, mind-consciousness and things cognizable by mind-consciousness I consider the mind, mind-consciousness and things cognizable by mind-consciousness are not mine, I am not there and they are not my self.û
20. Then venerable Mahacunda said to venerable Channa: ßTherefore, friend, Channa, this is also suitable to be considered constantly, in the dispensation of the Blessed One `To the settled, there is vacillation. Not settled there is no vacillation. When there is no vacillation, there is repose. When there is repose, there is no coming and going. Without coming and going thee is no disappearing and appearing. Not disappearing or appearing, you are neither here nor there nor in between the two. That is the end of unpleasantness.'
21. Then venerable Sàriputta and venerable Mahacunda advising venerable Channa, thus got up from their seats and went away.
22. As soon as those venerable ones went away venerable Channa took his life.
23. Venerable Sàriputta approached the Blessed One, worshipped and sat on a side.
24. Sitting on a side venerable Sàriputta said to the Blessed One: ßVenerable sir, venerable Channa has taken his life. What are his movements hereafter?û ßSàriputta, didn't the monk Channa declare his blamelessness to you?û
25. ßVenerable sir, there is a village of the Vajjis named Pubbavijjhana. In that village there are families which are friendly, attached, and also opposing venerable Channa.û
26. ßSàriputta, there may be families that are friendly, attached, and those opposing. Sàriputta, yet I do not say, it is blameworthy. If someone gives up this body and takes up another body that I say is blameworthy. The monk Channa took his life without a blame. Bear it like that.û
34. 9. 5.
(88) Puõõa Ý Venerable Puõõa
1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha.
2. Then venerable Puõõa approached the Blessed One, worshipped and sat on a side.
3. Sitting on a side venerable Puõõa said to the Blessed One: ßVenerable sir, it is good, if the Blessed One would advise me in short, so that I would withdraw from the crowd seclude and abide diligent to dispel.û
4. ßPuõõa, there are agreeable, enjoyable forms cognizable by eye-consciousness that arouse excitement welcome and keep bound. The monk is delighted and welcomes them gets bound and takes pleasure in them. Puõõa, I say the arising of pleasure is the arising of unpleasantness. Repeat for sounds cognizable by ear-consciousness, scents cognizable by nose-consciousness, tastes cognizable by tongue-consciousness, touches cognizable by body consciousness. Puõõa, there are agreeable, enjoyable ideas cognizable by mind-consciousness that arouse excitement welcome and keep bound. The monk is delighted and welcomes them gets bound and takes pleasure in them. Puõõa, I say the arising of pleasure is the arising of unpleasantness.
5. ßPuõõa, there are agreeable, enjoyable forms cognizable by eye-consciousness that arouse excitement welcome and keep bound. The monk is not delighted does not welcome them is not bound and does not take pleasure in them. Puõõa, I say the ceasing of pleasure is the ceasing of unpleasantness. Repeat for sounds cognizable by ear-consciousness, scents cognizable by nose-consciousness, tastes cognizable by tongue-consciousness, touches cognizable by body consciousness. Puõõa, there are agreeable, enjoyable ideas cognizable by mind-consciousness that arouse excitement welcome and keep bound. The monk is not delighted does welcome them is not bound, does not take pleasure in them. Puõõa, I say the ceasing of pleasure is the ceasing of unpleasantnessû.
6. ßPuõõa, with this short advice given by me, in which state are you going to live?û
ßVenerable sir, there is a state by name Sunaparanta, I will live there.
7. Puõõa, the people of Sunaparanta are rough and talk roughly. If they scold you and revile you, what will happen to you then?û
ßVenerable sir, Well Gone One, if the people of Sunaparanta scold me and revile me it would occur to me, the people of Sunaparanta are good! They did not molest me with their hands.û
8. ßPuõõa, if the people of Sunaparanta molest you with their hands, what will happen to you then?û ßVenerable sir, Well Gone One, if the people of Sunaparanta molest me with their hands, it would occur to me, the people of Sunaparanta are good! They did not throw clods at meû
9. ßPuõõa, if the people of Sunaparanta throw clods at you, what will happen to you then?û
ßVenerable sir, Well Gone One, if the people of Sunaparanta throw clods at me, it would occur to me, the people of Sunaparanta are good! They did not molest me with sticksû
10. ßPuõõa, if the people of Sunaparanta molest you with sticks, what will happen to you then?û ßVenerable sir, Well Gone One, if the people of Sunaparanta molest me with sticks, it would occur to me, the people of Sunaparanta are good! They did not attack me with a weaponû
11. ßPuõõa, if the people of Sunaparanta attack you with weapons, what will happen to you then?û ßVenerable sir, Well Gone One, if the people of Sunaparanta attack me with weapons, it would occur to me, the people of Sunaparanta are good! They did not kill me with weapons.û
12. ßPuõõa, if the people of Sunaparanta think to kill you with a weapon, what will happen to you then?û
ßVenerable sir, Well Gone One, if the people of Sunaparanta think to kill me with a weapon, it would occur to me, Venerable sir, Blessed One, there are disciples who loathe and detest their body and life and search a weapon. Here even without searching, I am provided a weapon!û
13. ßExcellent! Puõõa, endowed with this taming and calm, it is possible for you to enter rains in the state of Sunaparanta. Now you should do the suitable.û
14. Then venerable Puõõa, delighted and accepting the Blessed One's words got up from his seat worshipped and circumambulated the Blessed One, arranged his dwelling and taking bowl and robes left on a tour to reach the state of Sunaparanta. Touring gradually he arrived at the state of Sunaparanta and lived there.
15. Venerable Puõõa, during that same rains won the support of about five hundred lay disciples, realized the threefold knowledge and he attained final extinction too during that same rains.
16. Then many monks approached the Blessed One, worshipped and sat on a side.
17. Sitting on a side those monks said: ßVenerable sir, the clansman Puõõa, who was advised in short by the Blessed One has passed away. What are his movements hereafter?û
ßMonks, the clansman, Puõõa was wise. He had taken a footing in the Teaching and lived accordingly. Monks, the clansman Puõõa has attained final extinction.û
34. 9. 6.
(89) Bàhiyo Ý Venerable Bàhiya
1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha.
2. Then venerable Bàhiya approached the Blessed One, worshipped and sat on a side.
3. Sitting on a side venerable Bàhiya said to the Blessed One: ßVenerable sir, it is good, if the Blessed One would advise me in short, so that I would withdraw from the crowd seclude and abide diligent to dispel.û
4Ý6. Bàhiya, is the eye permanent or impermanent?û ßVenerable sir, it's impermanentû
ßThat impermanent thing is it pleasant or unpleasant?û ßVenerable sir, it's unpleasantû
ßThat impermanent, unpleasant, changing thing is it suitable to be considered, its mine, I am there, its my self?û ßThat is not so, venerable sir.û
ßAre forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact, permanent or impermanent?û ßVenerable sir, they are impermanentû
ßThose impermanent things, are they pleasant or unpleasant?û ßVenerable sir, they are unpleasant.û
ßThose impermanent, unpleasant, changing things are they suitable to be considered, as mine?û ßThat is not so, venerable sir.û
Repeat for ear and nose.
7Ý9. ßIs the tongue permanent or permanent?û Repeat.û
Repeat for body and mind.
10. Bàhiya, the noble disciple seeing it thus turns from the eye, forms, and eye-contact. re Turns from the mind, ideas, mind-consciousness, mind-contact and whatever feelings pleasant, unpleasant, or neither unpleasant nor pleasant born of mind-contact. Turning loses interest, not interested is released. Released knowledge arises to him, birth is destroyed, the holy life is lived to the end, duties are done, I have nothing more to wish.
11. Then venerable Bàhiya, delighted and accepting the Blessed One's words got up from his seat worshipped and circumambulated the Blessed One and went away.
12. Venerable Bàhiya withdrawing from the crowd and secluding himself, abode diligent to dispel and before long for whatever purpose sons of clansmen rightfully leave the household and become homeless, that noble end of the holy life he here and now realized and attained.
13. Venerable Bàhiya became one of the worthy ones.
34. 9. 7.
(90) Ejà 1 Ý Motion 1
1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha and addressed the monks from there:
2. ßMonks, motion is an ailment, a boil, a prick. Therefore the Thus Gone One abides without motion and without a prick.
3. ßTherefore monks, the monk too if he desires. should live without motion and a prick.
4. ßThe monk should not think it's the eye, it's on account of the eye, it's through the eye or the eye is mine. He should not think they are forms, it's on account of, or through forms or forms are mine. He should not think it's eye-consciousness, it's on account of, or through eye-consciousness or eye-consciousness is mine. The monk should not think it's eye-contact, it's on account of, or through eye-contact or eye-contact is mine. And the monk should not think, of the pleasant, unpleasant or neither unpleasant nor pleasant feelings born of eye-contact, or think on account of, or through them or think they are mine.û
5Ý6. Repeat for ear and nose.
7. ßThe monk should not think it's the tongue, it's on account of, or through tongue-contact or tongue-contact is mine. The monk should not think of tastes, it's on account of or through tastes or tastes are mine. And the monk should not think, of the pleasant, unpleasant or neither unpleasant nor pleasant feelings born of tongue-contact, or think on account of, or through them or think they are mine. *
8. Repeat for the body.
9. ßThe monk should not think it's the mind, it's on account of, or through the mind or the mind is mine. The monk should not think they are ideas, they are on account of, or through ideas or ideas are mine. And the monk should not think of the pleasant, unpleasant or neither unpleasant nor pleasant feelings born of eye-contact, or think on account of, or through them or think they are mine.
10. ßHe should not think it's on account of all, or through all or all is mine.
11. ßNot thinking, in this manner he does not hold to anything in the world. Not holding is not worried. Not worried he is extinguished internally and knows `birth is destroyed, the holy life is lived to the end, duties are done, and there is nothing more to wish'.û
34. 9. 8.
(91) Ejà 2 Ý Motion 2
1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha and addressed the monks from there:
2. ßMonks, motion is an ailment, a boil, a prick. Therefore the Thus Gone One abides without motion and a prick.
3. ßTherefore monks, the monk too if he desires, should live without motion and a prick.
4Ý6. ßThe monk should not think it's the eye, it's on account of, or through the eye or the eye is mine. He should not think of forms, it's on account of, or through forms or forms are mine. He should not think of eye-consciousness, on account of, or through eye-consciousness or eye-consciousness is mine. The monk should not think of eye-contact, on account of, or through eye-contact or eye-contact is mine and should not think, of the pleasant, unpleasant or neither unpleasant nor pleasant feelings born of eye-contact, or think on account of, or through them or think they are mine.û
Repeat for ear and nose.
7Ý8. ßThe monk should not think of the tongue, on account of, or through the tongue or the tongue is mine. The monk should not think of tastes, on account of, or through tastes or tastes are mine and should not think, of the pleasant, unpleasant or neither unpleasant nor pleasant feelings born of tongue-contact, or think on account of, or through them or think they are mine.û
Repeat for the body.
9. ßThe monk should not think it's the mind, it's on account of, or through the mind or the mind is mine. The monk should not think of ideas, on account of, or through ideas or ideas are mine and should not think of the pleasant, unpleasant or neither unpleasant nor pleasant feelings, born of mind-contact, or think on account of, or through them or think they are mine.
10. ßMonks, he should not think even about the masses, elements and the spheres. He should not think on account of, or through them, or think they are mine. Not thinking in this manner he does not hold to anything in the world. Not holding is not worried. Not worried he is extinguished internally. `Birth is destroyed, the holy life is lived to the end, duties are done, and he knows there is nothing more to wish'.û
34. 9. 9
(92) Dvayaü 1 Ý Doubles 1
1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha.
2. ßMonks, I will teach you the doubles, listen to it carefully. Monks, what are the doubles?
3. ßThe eye and forms, ear and sounds, nose and scents, tongue and tastes, body and touches and the mind and ideas. Monks, these are the doubles.
4. ßIf someone were to say, `I will give up these doubles and appoint some other doubles,' it will be only words and questioned further, he would not be able to reply.
5. What is the reason? Because it is not his sphere to reply that question.û
34. 9. 10.
(93) Dvayaü 2 Ý Doubles 2
1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha and addressed the monks from there:
2. ßMonks on account of two things consciousness arises. Monks, on account of what two things does consciousness arise?
3. ßOn account of eye and forms, eye-consciousness arises. The eye is impermanent, changes, forms are impermanent and change. Thus these two are unsteady, fade, transient, impermanent and change. Eye-consciousness is impermanent and change. The factors too on account of which eye-consciousness arise are impermanent and change. How could eye-consciousness that arises on account of impermanent factors be permanent? Monks, the co-incident arising and reciprocal behavior of these three is called eye-contact. Even eye-contact is impermanent and change. The factors on account of which eye-contact arise too are impermanent and change. How could eye-contact arisen on account of impermanent factors be permanent? Monks, with a contact there are feelings, thoughts and perceptions. These things are unsteady and fade, are transient, impermanent and change.û
4. Repeat for On account of ear and sounds arises ear-consciousness.
5. Repeat for On account of nose and scents arises nose consciousness.
6. /On account of tongue and tastes arises tongue-consciousness. The tongue is impermanent, changes, tastes are impermanent and change. Thus these two are unsteady, fade, transient, impermanent and change. Tongue-consciousness is impermanent and change. The factors too on account of which tongue-consciousness arises are impermanent and change. How could tongue-consciousness that arises on account of impermanent factors be permanent? Monks, the co-incident arising and reciprocal behavior of these three is called tongue-contact. Even tongue-contact is impermanent and change. The factors on account of which arise tongue-contact, they too are impermanent and change. How could tongue-contact arisen on account of impermanent factors be permanent? Monks, with a contact there are feelings, thoughts and perceptions. These things are unsteady and fade, are transient, impermanent and change.*
7. Repeat for on account of the body and touches arises body consciousness.
8. ßOn account of mind and ideas mind-consciousness arises The mind is impermanent, changes, ideas are impermanent and change. Thus these two are unsteady, fade, transient, impermanent and change. Mind-consciousness is impermanent and changes. The factors too on account of which arises, mind-consciousness are impermanent and change. How could mind-consciousness that arises on account of impermanent factors be permanent? Monks, the co-incident arising and reciprocal behavior of these three is called mind-contact. Even mind-contact is impermanent and change. The factors on account of which arise mind-contact, they too are impermanent and change. How could mind-contact arisen on account of impermanent factors be permanent? Monks, with a contact there are feelings, thoughts and perceptions. These things are unsteady and fade, are transient, impermanent and change.
9. ßMonks, thus is the co-incident arising of consciousness.û
Samyutta Nikaya
Volume IV Ý Salayatanavaggo
Samyutta 34 Ý Salayatana Samyutta
Chapter 9 Ý Channa Vaggo
34. 9. 1.
(84) Paloka Ý Breaking Off
1. It occurred in Savatthi.
2. Then venerable Ananda approached the Blessed One, worshipped and sat on a side.
3. Sitting venerable Ananda said to the Blessed One: ßVenerable sir, it is said the world, for what is it said `the world'?
4. ßânanda, that which decay is called the world in the dispensation of the Noble Ones What decays?
5Ý7. ßânanda, the eye decays Forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact decay.û
Repeat for the ear and nose.
8Ý9. ßânanda, the tongue, tastes, tongue-consciousness, tongue-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of tongue-contact decay.û
Repeat for the body.
10. ßThe mind decays. Ideas, mind-consciousness, mind-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of mind-contact decay.
11. ßânanda, in the dispensation of the Noble Ones that which decays, is called the world.û
34. 9. 2.
(85) Su¤¤o Ý Void
1. It occurred in Sàvatthi.
2. Then venerable ânanda approached the Blessed One, worshipped and sat on a side.
3. Sitting venerable ânanda said to the Blessed One: ßVenerable sir, it is said, void for what is it said void'?
4. ßânanda, it is empty of self and the belongings of self, so it is called the void. ânanda, what is empty of self and its belongings?
5Ý7. ânanda, the eye is empty of self and its belongings. Forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact are empty of self and its belongings.
Repeat for the ear and nose.
8Ý9. ânanda, the tongue, tastes, tongue-consciousness, tongue-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of tongue-contact are empty of self and its belongings.û
Repeat for the body.
10. The mind is empty of self and its belongings. Ideas, mind-consciousness, mind-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of mind-contact are empty of self and its belongings.
11. ânanda, is empty of self and its belongings, so is called the world.û
34. 9. 3.
(86) Saïkhitta Ý In Short
1. It occurred in Sàvatthi.
2. Then venerable ânanda approached the Blessed One, worshipped and sat on a side.
3. Venerable ânanda sitting on a side said to the Blessed One: ßVenerable sir, it is good if the Blessed One would teach me in short, so that I could withdraw from the crowd, seclude and abide diligent to dispelû
4Ý6. ßânanda, is the eye permanent or impermanent?û ßVenerable sir, it's impermanent.û
ßThat impermanent thing is it pleasant or unpleasant?û ßVenerable sir, it's unpleasant.û
ßThat impermanent, unpleasant, changing thing is it suitable to be considered, its mine, I am there, its my self?û ßThat is not so, venerable sir.û
ßAre forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact, permanent or impermanent?û ßVenerable sir, they are impermanentû
ßThose impermanent things, are they pleasant or unpleasant?û ßVenerable sir, they are unpleasant.û
ßThose impermanent, unpleasant, changing things are they suitable to be considered, are mine?û
ßThat is not so, venerable sir.û
Repeat for ear and nose.
7Ý9. ßIs the tongue re body re mind permanent or permanent?û Repeat as above.
10. ânanda, the noble disciple seeing it thus turns from the eye, forms, and eye-contact. re Turns from the mind, ideas, mind-consciousness, mind-contact and whatever feelings pleasant, unpleasant, or neither unpleasant nor pleasant born of mind-contact. Turning loses interest, not interested is released. Released knowledge arises to him, `Birth is destroyed, the holy life is lived to the end, duties are done, I have nothing more to wish'.û
34. 9. 4.
(87) Channo Ý Venerable Channa
1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha.
2. At that time venerable Sàriputta, venerable Mahacunda and venerable Channa lived on the Gijjha peak.
3. At that time venerable Channa was in unpleasantness, gravely ill.
4. Venerable Sàriputta getting up from his seclusion in the evening approached venerable Maha-Cunda.
and said to him: ßVenerable Chunda, let us approach venerable Channa, to attend on him.û
Venerable Mahacunda agreed to his suggestion.
5. Then venerable Sàriputta and venerable Mahacunda approached venerable Channa and sat on the prepared seats.
6. Sitting, venerable Sàriputta said to venerable Channa: ßFriend Channa, are you feeling all right? Are your unpleasant feelings decreasing and not increasing? Is the decreasing end that is evident and not the increasing end?û
7. ßFriend Sàriputta, I am not all right, I feel the increasing end of grave unpleasant feelings, not the decreasing end.
8. Friend, a lot of air, presses my top and I feel sharp unpleasant feelings, as though a strong man was carving my top with a sharp carving knife, so I do not feel all right, it is the increasing end
9. Friend, I feel sharp unpleasant feelings in my head as though a strong man was giving my head a tight head wrap with a leather cord, so I do not feel all right, it is the increasing end.
10. Friend, a lot of air, presses my inside and I feel sharp unpleasant feelings, as though a clever slaughterer of cows or his apprentice was carving my inside with a sharp carving knife, so I do not feel all right, it is the increasing end.
11. Friend, I feel a lot of burning in my body, as though two strong men taking a weaker one by his hands and feet and were burning and baking him, so I do not feel all right, it is the increasing end.
12. Friend Sàriputta, I will take a weapon, I do not wish to live.û
13. ßFriend, Channa, do not take a weapon. Endure it, we wish you would endure it. If venerable Channa does not get suitable food and medicine, we will search out suitable food and medicine for venerable Channa. If venerable Channa does not have a suitable attendant, I will attend on venerable Channa. Therefore do not take a weapon, endure it, we wish you would endure it.û
14. ßFriend Sàriputta, it is not that I do not get suitable food, suitable medicine, or a suitable attendant, yet I have done my duties by the Teacher with pleasure long since, in a manner suitable for a disciple. Friend Sàriputta, bear it, the monk Channa takes a weapon without blame!û
15. ßWe like to question venerable Channa about a certain matter, if venerable Channa gives us permission.û
ßFriend Sàriputta, question, I will explain my experiences.û
16. ßFriend, Channa, do you consider the eye, eye-consciousness and things cognizable by eye-consciousness, are mine, I am there, they are my self?
Repeat for ear and nose.
ßDo you consider the tongue, tongue-consciousness and things cognizable by tongue-consciousness, are mine, I am there, they are my self?û
Repeat for the body.
ßChanna, do you consider the mind, mind-consciousness and things cognizable by mind-consciousness, are mine, I am there, they are my self?û
17. ßFriend Sàriputta, I do not consider, the eye, eye-consciousness, and things cognizable by eye consciousness, are mine, I am there or they are my self.û
Repeat for ear and nose.
ßI do not consider the tongue, tongue-consciousness and things cognizable by tongue-consciousness, are mine, I am there or they are my self.û
Repeat for the body.
ûFriend Sàriputta, I do not consider the mind, mind-consciousness and things cognizable by mind-consciousness, are mine, I am there or they are my self.û
18. ßFriend, Channa, seeing what, do you consider the eye, eye-consciousness and things cognizable by eye-consciousness, are not mine, I am not there, they are not my self?
Repeat for ear and nose.
ßSeeing what do you consider the tongue, tongue-consciousness and things cognizable by tongue-consciousness, are not mine, I am not there, they are not my self?
Repeat for the body.
ßChanna, seeing what in the mind, mind-consciousness and things cognizable by mind-consciousness do you consider they are not mine, I am not there, they are not my self?û
19. ßFriend Sàriputta, seeing cessation and thoroughly knowing cessation in the eye, eye-consciousness, and things cognizable by eye consciousness, I consider they are not mine, I am not there, they are not my self.û
Repeat for ear and for the nose.
ßSeeing cessation and thoroughly knowing cessation in the tongue, tongue-consciousness and things cognizable by tongue-consciousness I consider they are not mine, I am not there and they are not my self.û
Repeat for the body.
ßFriend Sàriputta, seeing cessation and thoroughly knowing cessation in the mind, mind-consciousness and things cognizable by mind-consciousness I consider the mind, mind-consciousness and things cognizable by mind-consciousness are not mine, I am not there and they are not my self.û
20. Then venerable Mahacunda said to venerable Channa: ßTherefore, friend, Channa, this is also suitable to be considered constantly, in the dispensation of the Blessed One `To the settled, there is vacillation. Not settled there is no vacillation. When there is no vacillation, there is repose. When there is repose, there is no coming and going. Without coming and going thee is no disappearing and appearing. Not disappearing or appearing, you are neither here nor there nor in between the two. That is the end of unpleasantness.'
21. Then venerable Sàriputta and venerable Mahacunda advising venerable Channa, thus got up from their seats and went away.
22. As soon as those venerable ones went away venerable Channa took his life.
23. Venerable Sàriputta approached the Blessed One, worshipped and sat on a side.
24. Sitting on a side venerable Sàriputta said to the Blessed One: ßVenerable sir, venerable Channa has taken his life. What are his movements hereafter?û ßSàriputta, didn't the monk Channa declare his blamelessness to you?û
25. ßVenerable sir, there is a village of the Vajjis named Pubbavijjhana. In that village there are families which are friendly, attached, and also opposing venerable Channa.û
26. ßSàriputta, there may be families that are friendly, attached, and those opposing. Sàriputta, yet I do not say, it is blameworthy. If someone gives up this body and takes up another body that I say is blameworthy. The monk Channa took his life without a blame. Bear it like that.û
34. 9. 5.
(88) Puõõa Ý Venerable Puõõa
1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha.
2. Then venerable Puõõa approached the Blessed One, worshipped and sat on a side.
3. Sitting on a side venerable Puõõa said to the Blessed One: ßVenerable sir, it is good, if the Blessed One would advise me in short, so that I would withdraw from the crowd seclude and abide diligent to dispel.û
4. ßPuõõa, there are agreeable, enjoyable forms cognizable by eye-consciousness that arouse excitement welcome and keep bound. The monk is delighted and welcomes them gets bound and takes pleasure in them. Puõõa, I say the arising of pleasure is the arising of unpleasantness. Repeat for sounds cognizable by ear-consciousness, scents cognizable by nose-consciousness, tastes cognizable by tongue-consciousness, touches cognizable by body consciousness. Puõõa, there are agreeable, enjoyable ideas cognizable by mind-consciousness that arouse excitement welcome and keep bound. The monk is delighted and welcomes them gets bound and takes pleasure in them. Puõõa, I say the arising of pleasure is the arising of unpleasantness.
5. ßPuõõa, there are agreeable, enjoyable forms cognizable by eye-consciousness that arouse excitement welcome and keep bound. The monk is not delighted does not welcome them is not bound and does not take pleasure in them. Puõõa, I say the ceasing of pleasure is the ceasing of unpleasantness. Repeat for sounds cognizable by ear-consciousness, scents cognizable by nose-consciousness, tastes cognizable by tongue-consciousness, touches cognizable by body consciousness. Puõõa, there are agreeable, enjoyable ideas cognizable by mind-consciousness that arouse excitement welcome and keep bound. The monk is not delighted does welcome them is not bound, does not take pleasure in them. Puõõa, I say the ceasing of pleasure is the ceasing of unpleasantnessû.
6. ßPuõõa, with this short advice given by me, in which state are you going to live?û
ßVenerable sir, there is a state by name Sunaparanta, I will live there.
7. Puõõa, the people of Sunaparanta are rough and talk roughly. If they scold you and revile you, what will happen to you then?û
ßVenerable sir, Well Gone One, if the people of Sunaparanta scold me and revile me it would occur to me, the people of Sunaparanta are good! They did not molest me with their hands.û
8. ßPuõõa, if the people of Sunaparanta molest you with their hands, what will happen to you then?û ßVenerable sir, Well Gone One, if the people of Sunaparanta molest me with their hands, it would occur to me, the people of Sunaparanta are good! They did not throw clods at meû
9. ßPuõõa, if the people of Sunaparanta throw clods at you, what will happen to you then?û
ßVenerable sir, Well Gone One, if the people of Sunaparanta throw clods at me, it would occur to me, the people of Sunaparanta are good! They did not molest me with sticksû
10. ßPuõõa, if the people of Sunaparanta molest you with sticks, what will happen to you then?û ßVenerable sir, Well Gone One, if the people of Sunaparanta molest me with sticks, it would occur to me, the people of Sunaparanta are good! They did not attack me with a weaponû
11. ßPuõõa, if the people of Sunaparanta attack you with weapons, what will happen to you then?û ßVenerable sir, Well Gone One, if the people of Sunaparanta attack me with weapons, it would occur to me, the people of Sunaparanta are good! They did not kill me with weapons.û
12. ßPuõõa, if the people of Sunaparanta think to kill you with a weapon, what will happen to you then?û
ßVenerable sir, Well Gone One, if the people of Sunaparanta think to kill me with a weapon, it would occur to me, Venerable sir, Blessed One, there are disciples who loathe and detest their body and life and search a weapon. Here even without searching, I am provided a weapon!û
13. ßExcellent! Puõõa, endowed with this taming and calm, it is possible for you to enter rains in the state of Sunaparanta. Now you should do the suitable.û
14. Then venerable Puõõa, delighted and accepting the Blessed One's words got up from his seat worshipped and circumambulated the Blessed One, arranged his dwelling and taking bowl and robes left on a tour to reach the state of Sunaparanta. Touring gradually he arrived at the state of Sunaparanta and lived there.
15. Venerable Puõõa, during that same rains won the support of about five hundred lay disciples, realized the threefold knowledge and he attained final extinction too during that same rains.
16. Then many monks approached the Blessed One, worshipped and sat on a side.
17. Sitting on a side those monks said: ßVenerable sir, the clansman Puõõa, who was advised in short by the Blessed One has passed away. What are his movements hereafter?û
ßMonks, the clansman, Puõõa was wise. He had taken a footing in the Teaching and lived accordingly. Monks, the clansman Puõõa has attained final extinction.û
34. 9. 6.
(89) Bàhiyo Ý Venerable Bàhiya
1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha.
2. Then venerable Bàhiya approached the Blessed One, worshipped and sat on a side.
3. Sitting on a side venerable Bàhiya said to the Blessed One: ßVenerable sir, it is good, if the Blessed One would advise me in short, so that I would withdraw from the crowd seclude and abide diligent to dispel.û
4Ý6. Bàhiya, is the eye permanent or impermanent?û ßVenerable sir, it's impermanentû
ßThat impermanent thing is it pleasant or unpleasant?û ßVenerable sir, it's unpleasantû
ßThat impermanent, unpleasant, changing thing is it suitable to be considered, its mine, I am there, its my self?û ßThat is not so, venerable sir.û
ßAre forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact, permanent or impermanent?û ßVenerable sir, they are impermanentû
ßThose impermanent things, are they pleasant or unpleasant?û ßVenerable sir, they are unpleasant.û
ßThose impermanent, unpleasant, changing things are they suitable to be considered, as mine?û ßThat is not so, venerable sir.û
Repeat for ear and nose.
7Ý9. ßIs the tongue permanent or permanent?û Repeat.û
Repeat for body and mind.
10. Bàhiya, the noble disciple seeing it thus turns from the eye, forms, and eye-contact. re Turns from the mind, ideas, mind-consciousness, mind-contact and whatever feelings pleasant, unpleasant, or neither unpleasant nor pleasant born of mind-contact. Turning loses interest, not interested is released. Released knowledge arises to him, birth is destroyed, the holy life is lived to the end, duties are done, I have nothing more to wish.
11. Then venerable Bàhiya, delighted and accepting the Blessed One's words got up from his seat worshipped and circumambulated the Blessed One and went away.
12. Venerable Bàhiya withdrawing from the crowd and secluding himself, abode diligent to dispel and before long for whatever purpose sons of clansmen rightfully leave the household and become homeless, that noble end of the holy life he here and now realized and attained.
13. Venerable Bàhiya became one of the worthy ones.
34. 9. 7.
(90) Ejà 1 Ý Motion 1
1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha and addressed the monks from there:
2. ßMonks, motion is an ailment, a boil, a prick. Therefore the Thus Gone One abides without motion and without a prick.
3. ßTherefore monks, the monk too if he desires. should live without motion and a prick.
4. ßThe monk should not think it's the eye, it's on account of the eye, it's through the eye or the eye is mine. He should not think they are forms, it's on account of, or through forms or forms are mine. He should not think it's eye-consciousness, it's on account of, or through eye-consciousness or eye-consciousness is mine. The monk should not think it's eye-contact, it's on account of, or through eye-contact or eye-contact is mine. And the monk should not think, of the pleasant, unpleasant or neither unpleasant nor pleasant feelings born of eye-contact, or think on account of, or through them or think they are mine.û
5Ý6. Repeat for ear and nose.
7. ßThe monk should not think it's the tongue, it's on account of, or through tongue-contact or tongue-contact is mine. The monk should not think of tastes, it's on account of or through tastes or tastes are mine. And the monk should not think, of the pleasant, unpleasant or neither unpleasant nor pleasant feelings born of tongue-contact, or think on account of, or through them or think they are mine. *
8. Repeat for the body.
9. ßThe monk should not think it's the mind, it's on account of, or through the mind or the mind is mine. The monk should not think they are ideas, they are on account of, or through ideas or ideas are mine. And the monk should not think of the pleasant, unpleasant or neither unpleasant nor pleasant feelings born of eye-contact, or think on account of, or through them or think they are mine.
10. ßHe should not think it's on account of all, or through all or all is mine.
11. ßNot thinking, in this manner he does not hold to anything in the world. Not holding is not worried. Not worried he is extinguished internally and knows `birth is destroyed, the holy life is lived to the end, duties are done, and there is nothing more to wish'.û
34. 9. 8.
(91) Ejà 2 Ý Motion 2
1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha and addressed the monks from there:
2. ßMonks, motion is an ailment, a boil, a prick. Therefore the Thus Gone One abides without motion and a prick.
3. ßTherefore monks, the monk too if he desires, should live without motion and a prick.
4Ý6. ßThe monk should not think it's the eye, it's on account of, or through the eye or the eye is mine. He should not think of forms, it's on account of, or through forms or forms are mine. He should not think of eye-consciousness, on account of, or through eye-consciousness or eye-consciousness is mine. The monk should not think of eye-contact, on account of, or through eye-contact or eye-contact is mine and should not think, of the pleasant, unpleasant or neither unpleasant nor pleasant feelings born of eye-contact, or think on account of, or through them or think they are mine.û
Repeat for ear and nose.
7Ý8. ßThe monk should not think of the tongue, on account of, or through the tongue or the tongue is mine. The monk should not think of tastes, on account of, or through tastes or tastes are mine and should not think, of the pleasant, unpleasant or neither unpleasant nor pleasant feelings born of tongue-contact, or think on account of, or through them or think they are mine.û
Repeat for the body.
9. ßThe monk should not think it's the mind, it's on account of, or through the mind or the mind is mine. The monk should not think of ideas, on account of, or through ideas or ideas are mine and should not think of the pleasant, unpleasant or neither unpleasant nor pleasant feelings, born of mind-contact, or think on account of, or through them or think they are mine.
10. ßMonks, he should not think even about the masses, elements and the spheres. He should not think on account of, or through them, or think they are mine. Not thinking in this manner he does not hold to anything in the world. Not holding is not worried. Not worried he is extinguished internally. `Birth is destroyed, the holy life is lived to the end, duties are done, and he knows there is nothing more to wish'.û
34. 9. 9
(92) Dvayaü 1 Ý Doubles 1
1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha.
2. ßMonks, I will teach you the doubles, listen to it carefully. Monks, what are the doubles?
3. ßThe eye and forms, ear and sounds, nose and scents, tongue and tastes, body and touches and the mind and ideas. Monks, these are the doubles.
4. ßIf someone were to say, `I will give up these doubles and appoint some other doubles,' it will be only words and questioned further, he would not be able to reply.
5. What is the reason? Because it is not his sphere to reply that question.û
34. 9. 10.
(93) Dvayaü 2 Ý Doubles 2
1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha and addressed the monks from there:
2. ßMonks on account of two things consciousness arises. Monks, on account of what two things does consciousness arise?
3. ßOn account of eye and forms, eye-consciousness arises. The eye is impermanent, changes, forms are impermanent and change. Thus these two are unsteady, fade, transient, impermanent and change. Eye-consciousness is impermanent and change. The factors too on account of which eye-consciousness arise are impermanent and change. How could eye-consciousness that arises on account of impermanent factors be permanent? Monks, the co-incident arising and reciprocal behavior of these three is called eye-contact. Even eye-contact is impermanent and change. The factors on account of which eye-contact arise too are impermanent and change. How could eye-contact arisen on account of impermanent factors be permanent? Monks, with a contact there are feelings, thoughts and perceptions. These things are unsteady and fade, are transient, impermanent and change.û
4. Repeat for On account of ear and sounds arises ear-consciousness.
5. Repeat for On account of nose and scents arises nose consciousness.
6. /On account of tongue and tastes arises tongue-consciousness. The tongue is impermanent, changes, tastes are impermanent and change. Thus these two are unsteady, fade, transient, impermanent and change. Tongue-consciousness is impermanent and change. The factors too on account of which tongue-consciousness arises are impermanent and change. How could tongue-consciousness that arises on account of impermanent factors be permanent? Monks, the co-incident arising and reciprocal behavior of these three is called tongue-contact. Even tongue-contact is impermanent and change. The factors on account of which arise tongue-contact, they too are impermanent and change. How could tongue-contact arisen on account of impermanent factors be permanent? Monks, with a contact there are feelings, thoughts and perceptions. These things are unsteady and fade, are transient, impermanent and change.*
7. Repeat for on account of the body and touches arises body consciousness.
8. ßOn account of mind and ideas mind-consciousness arises The mind is impermanent, changes, ideas are impermanent and change. Thus these two are unsteady, fade, transient, impermanent and change. Mind-consciousness is impermanent and changes. The factors too on account of which arises, mind-consciousness are impermanent and change. How could mind-consciousness that arises on account of impermanent factors be permanent? Monks, the co-incident arising and reciprocal behavior of these three is called mind-contact. Even mind-contact is impermanent and change. The factors on account of which arise mind-contact, they too are impermanent and change. How could mind-contact arisen on account of impermanent factors be permanent? Monks, with a contact there are feelings, thoughts and perceptions. These things are unsteady and fade, are transient, impermanent and change.
9. ßMonks, thus is the co-incident arising of consciousness.û
Samyutta Nikaya - Salayatana Samyutta - Gilana Vagga
Sutta Pitaka
Samyutta Nikaya
Volume IV Ý Salayatanavaggo
Samyutta 34 Ý Salayatana Samyutta
Chapter 8 Ý Gilana Vaggo
34. 8. 1.
(74) Gilana 1 Ý An Ailing Monk 1
1. It occurred in Savatthi.
2. Then a certain monk approached the Blessed One. Repeat.
3. Sitting on a side that monk said to the Blessed One: ßVenerable sir, in the monastery of such name there is a certain novice who is gravely ill. He knows very little. Good if the Blessed One would approach him out of compassion.û
4. The Blessed One hearing that he is an ailing novice and that he does not know much, approached that monk.
5. That monk seeing the Blessed One approaching in the distance, moved in his bed to get down.
6. The Blessed One said to that monk: ßMonk, do not get down from the bed, there are seats prepared, I will sit,û and the Blessed One sat on a prepared seat.
7. Sitting, the Blessed One said to that monk: ßMonk, are you all right, and are you enduring well? Are unpleasant feelings decreasing and not going beyond? Is the decreasing end or the increasing end that is evident?û ßVenerable sir, I am not all right, and not enduring, my unpleasant feelings are increasing not decreasing, it is the increasing end and not the decreasing end that is evident.û
8. ßMonk, do you have any doubts or remorse?û
ßVenerable sir, many are my doubts and I have remorse.û
9. ßDo you have any remorse about your virtues?û
ßNo venerable sir, I have no doubts about my virtues.û
10. ßMonk, since you have no blames about your virtues, on account of what do you have doubts and remorse?û
ßVenerable sir, I do not know the essence of the Teaching of the Blessed One about the purity of virtues.û
11. ßMonk, you do not know the essence of my Teaching in the purity of virtues. Then what essence do you know of my Teaching?û
ßVenerable sir, I know the essence of the Teaching of the Blessed One for the dispelling of greed.û
12. ßExcellent! Monk, you know the essence of my Teaching for the dispelling of greed. Monk, it is for the dispelling of greed, that I teach.û
13. ßMonk, is the eye permanent or impermanent?û ßVenerable sir, it is impermanent.û
ßMonk, is the ear, nose, tongue, and body, permanent or impermanent?û ßImpermanent venerable sir.û
ßMonk, is the mind permanent or impermanent?û ßVenerable sir, it is 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, are mine, I am there, they're my self?û ßThat is not so, venerable sir.û
14. ßMonk, the learned, noble disciple seeing it thus turns from the eye, ear nose, tongue, body, and mind. 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
15. The Blessed One said thus, that monk delighted in the words of the Blessed One. When this disposition was given the stainless eye of the Teaching, `whatever rises, is of the nature of ceasing' arose to that monk.
34. 8. 2.
(75) Gilàna 2 Ý An Ailing Monk 2
1. It occurred in Sàvatthi.
2. Then a certain monk approached the Blessed One. Repeat.
3. Sitting on a side that monk said to the Blessed One: ßVenerable sir, in the monastery of such and such name there is a certain novice who is gravely ill. He knows very little. Good if the Blessed One would approach him out of compassion.
4. The Blessed One hearing that he is an ailing novice and that he does not know much, approached that monk.
5. That novice seeing the Blessed One approaching in the distance, moved in his bed to get down
6. The Blessed One said to that monk: ßMonk, do not get down from the bed, there are seats prepared, I will sit,û and the Blessed One sat on a prepared seat.
7. Sitting the Blessed One said to that monk: ßMonk, are you all right, and are you enduring well? Are unpleasant feelings decreasing and not going beyond? Is the decreasing end or the increasing end that is evident?û
ßVenerable sir, I am not all right, and not enduring, my unpleasant feelings are increasing not decreasing, it is the increasing end and not the decreasing end that is evident.û
8. ßMonk, do you have any doubts or remorse?û ßVenerable sir, many are my doubts and I have remorse.û
9. ßDo you have any remorse about your virtues?û ßNo, venerable sir, I have no blames about my virtues.û
10. ßMonk, since you have no blames about your virtues, on account of what do you have doubts and remorse?û ßVenerable sir, I do not know the essence of the Teaching of the Blessed One about the purity of virtues.û
11. ßMonk, you do not know the essence of my Teaching in the purity of virtues. Then what essence do you know of my Teaching?û
ßVenerable sir, I know the essence of the Teaching of the Blessed One as non-remaining extinction.û
12. ßExcellent! Monk, you know the essence of my Teaching as non-remaining extinction. Monk, it is for non-remaining extinction, that I teach.
13. ßMonk, is the eye permanent or impermanent?û ßImpermanent venerable sir.û
Monk, is the ear, nose, tongue, and body, permanent or impermanent?û ßThey are impermanent.û
ßMonk, is the mind permanent or impermanent?û ßVenerable sir, it is 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
14. ßMonks, the learned, noble disciple seeing it thus turns from the eye, ear nose, tongue, body, and the mind. 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
15. The Blessed One said thus, that monk delighted in the words of the Blessed One. When this disposition was given the stainless eye of the Teaching, `whatever rises, is of the nature of ceasing' arose to that monk.
34. 8. 3.
(76) Ràdha 1 Ý Venerable Ràdha 1
1. It occurred in Sàvatthi.
2. Then venerable Ràdha approached the Blessed One worshipped and sat on a side.
3. Sitting on a side venerable Ràdha said to the Blessed One: ßVenerable sir, good if the Blessed One should teach me in short, so that I would withdraw from the crowd, secluded and abide diligent to dispel.û
4. ßRàdha, you should dispel interest for that which is impermanent.
5Ý 7. ßRàdha, what is impermanent? The eye is impermanent. You should dispel interest for the eye. You should dispel interest for forms, eye-consciousness, eye-contact, and also for feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact. Repeat for ear and nose.
8Ý9. Repeat for tongue and body.
10. ßRàdha, the mind is impermanent. You should dispel interest for the mind. You should dispel interest for ideas, mind-consciousness, mind-contact, and also for feelings pleasant, unpleasant or neither unpleasant nor pleasant born of mind-contact.
11. ßRàdha, you should dispel interest for that which is impermanent.û
34. 8. 4.
(77) Ràdha 2 Ý Venerable Ràdha 2
4. ßRàdha, you should dispel interest for that which is unpleasant.û
5Ý10. ßRàdha, what is unpleasant? The eye is unpleasant. You should dispel interest for the eye. You should dispel interest for forms, eye-consciousness, eye-contact, and also for feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact. Repeat for ear, nose, tongue, body and the mind.
11. ßRàdha, you should dispel interest for that which is unpleasant.û
34. 8. 5.
(78) Ràdha 3 Ý Venerable Ràdha 3
1. It occurred in Sàvatthi.
2. Then venerable Ràdha approached the Blessed One worshipped and sat on a side.
3. Sitting on a side venerable Ràdha said to the Blessed One: ßVenerable sir, good if the Blessed One should teach me in short, so that I would withdraw from the crowd, seclude and abide diligent to dispelû
4. ßRàdha, you should dispel interest for that which lacks self.
5Ý 9. ßRàdha, what lacks self? The eye lacks self. You should dispel interest for the eye. You should dispel interest for forms, eye-consciousness, eye-contact, and also for feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact. Repeat for ear, nose, tongue, and body
10. ßRàdha, the mind lacks self. You should dispel interest for the mind. You should dispel interest for ideas, mind-consciousness, mind-contact, and also for feelings pleasant, unpleasant or neither unpleasant nor pleasant born of mind-contact.
11. ßRàdha, you should dispel interest for that which lacks self.û
34. 8. 6.
(79) Avijjà 1 Ý Ignorance 1
1. It occurred in Sàvatthi.
2. Then a certain monk approached the Blessed One worshipped and sat on a side.
3. Sitting on a side that monk said to the Blessed ()ne: ßVenerable sir, is there a single thing to dispel, dispelling of which dispels the monk's ignorance and arouses science?û
ßMonk, there is a single thing to dispel, dispelling of which dispels the monk's ignorance and arouses science.
4. Monk, ignorance is the single thing to dispel, dispelling of which dispels the monk's ignorance and arouses scienceû.
5. ßVenerable sir, knowing and seeing what is the dispelling of ignorance and the arising of science to the monk?û
6. ßMonk, to the monk knowing and seeing the eye, forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant, or neither unpleasant nor pleasant born of eye-contact as impermanent is the dispelling of ignorance and arising of science.
7Ý11. Repeat for ear, nose, tongue, body, and mind.
12. ßMonk, to the monk knowing and seeing thus, is the dispelling of ignorance and the arising of science.û
34. 8. 7.
(80) Avijjà 2 Ý Ignorance 2
1. It occurred in Sàvatthi.
2. Then a certain monk approached the Blessed One worshipped and sàt on a side.
3. Sitting on a side that monk said to the Blessed ()ne: ßVenerable sir, is there a single thing to dispel, dispelling which the monk's ignorance get dispelled and knowledge arises?û
ßMonk, there is a single thing to dispel, dispelling which the monk's ignorance get dispelled and knowledge arises.û
ßVenerable sir, what is that one thing?û
4. ßMonk, ignorance is the single thing to dispel, dispelling which to the monk ignorance get dispelled and knowledge arisesû.
5. ßVenerable sir, knowing and seeing what is the dispelling of ignorance and the arising of knowledge to the monk?û
6. ßHere, monk, to the monk knowledge arises that nothing is suitable to settle in. He learns everything. thoroughly and accurately and looks at all signs as foreign. Forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact as foreign Repeat for sounds, scents, tastes, touches and ideas.
7. ßMonk, knowing and seeing thus ignorance gets dispelled and knowledge arises to the monk.û
34. 8. 8.
(81) Sambahula Bhikkhu Ý Many Monks
1. It occurred in Sàvatthi.
2. Then many monks approached the Blessed One worshipped and sat on a side.
3. Sitting those monks said to the Blessed One: ßVenerable sir, wandering ascetics of other sects ask us, for what purpose do you lead the holy life in the dispensation of the recluse Gotama?
ßVenerable sir, when asked thus we reply them: Friends, to know unpleasantness accurately, we lead the holy life in the dispensation of the Blessed One. Venerable sir, when asked thus and replying in this manner, are we true to the words of the Blessed One, not falsely accusing the Blessed One and are we explaining according to the Teaching without blames?û
4. ßMonks, when asked thus and replying in this manner, you are true to my words, not falsely accusing me and explaining according to the Teaching without blaming me. Monks, it's for accurate knowledge of unpleasantness, that the holy life is lived in my dispensation.
5. ßMonks, if the wandering ascetics of other sects ask you: ßFriends, how do you know unpleasantness accurately by leading the holy life in the dispensation of the recluse Gotama? You should explain it to the wandering ascetics in this manner.
6Ý11. ßFriends, the eye is unpleasant, to know it accurately, the holy life is lived in the dispensation of the Blessed One. Forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact are unpleasant, to know them accurately, the holy life is lived in the dispensation of the Blessed One. Repeat for ear, nose, tongue, and body.
The mind is unpleasant, to know it accurately, the holy life is lived in the dispensation of the Blessed One. Ideas, mind-consciousness, mind-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of mind-contact are unpleasant, to know them accurately, the holy life is lived in the dispensation of the Blessed One.
12. ßMonks, when questioned thus, you should explain in this manner.û
34. 8. 9.
(82) Loko Ý The World
1. It occurred in Sàvatthi.
2. Then a certain monk approached the Blessed One worshipped and sat on a side.
3. Sitting on a side that monk said to the Blessed One: ßVenerable sir, it is said, the world. For what is it called the world?û
ßMonk, gets destroyed, therefore it is called the world. What gets destroyed?
4Ý 9. ßMonk, the eye gets destroyed Forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact get destroyed.û
Repeat for ear, nose, tongue, and body.
ßThe mind gets destroyed. Ideas, mind-consciousness, mind-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of mind-contact get destroyed.
10. ßMonk, it gets destroyed, therefore it is called the world.û
34. 8. 10.
(83) Phagguno Ý The Venerable Phagguna
1. It occurred in Savatthã.
2. Then venerable Phagguna approached the Blessed One worshipped and sat on side.
3. Sitting on a side venerable Phagguna said to the Blessed One:
4Ý6. ßVenerable sir, could the eye with which Enlightened Ones extinguished in the past, cut off the diffused ness of the world, stopped the round of births, put an end to existences and put an end to all unpleasantness be made known.û
Repeat for ear and nose.
7Ý8. Vßenerable sir, could the tongue with which Enlightened Ones extinguished in the past, cut off the diffused ness of the world, stopped the round of births, put an end to existences and put an end to all unpleasantness be made known.û
Repeat for the body.
9. ßVenerable sir, could the mind with which Enlightened Ones extinguished in the past, cut off the diffused ness of the world, stopped the round of births, put an end to existences and put an end to all unpleasantness be made knownl.
10Ý12. ßPhagguna, the eye with which Enlightened Ones extinguished in the past, cut off the diffused ness of the world, stopped the round of births, put an end to existences and put an end to all unpleasantness cannot be made known.û
Repeat for ear and nose.
13Ý14. ßPhagguna, the tongue with which Enlightened Ones extinguished in the past, cut off the diffused ness of the world, stopped the round of births, put an end to existences and put an end to all unpleasantness cannot be made known.û
Repeat for the body.
15. ßPhagguna, the mind with which Enlightened Ones extinguished in the past, cut off the diffused ness of the world, stopped the round of births, put an end to existences and put an end to all unpleasantness cannot be made known.û
Samyutta Nikaya
Volume IV Ý Salayatanavaggo
Samyutta 34 Ý Salayatana Samyutta
Chapter 8 Ý Gilana Vaggo
34. 8. 1.
(74) Gilana 1 Ý An Ailing Monk 1
1. It occurred in Savatthi.
2. Then a certain monk approached the Blessed One. Repeat.
3. Sitting on a side that monk said to the Blessed One: ßVenerable sir, in the monastery of such name there is a certain novice who is gravely ill. He knows very little. Good if the Blessed One would approach him out of compassion.û
4. The Blessed One hearing that he is an ailing novice and that he does not know much, approached that monk.
5. That monk seeing the Blessed One approaching in the distance, moved in his bed to get down.
6. The Blessed One said to that monk: ßMonk, do not get down from the bed, there are seats prepared, I will sit,û and the Blessed One sat on a prepared seat.
7. Sitting, the Blessed One said to that monk: ßMonk, are you all right, and are you enduring well? Are unpleasant feelings decreasing and not going beyond? Is the decreasing end or the increasing end that is evident?û ßVenerable sir, I am not all right, and not enduring, my unpleasant feelings are increasing not decreasing, it is the increasing end and not the decreasing end that is evident.û
8. ßMonk, do you have any doubts or remorse?û
ßVenerable sir, many are my doubts and I have remorse.û
9. ßDo you have any remorse about your virtues?û
ßNo venerable sir, I have no doubts about my virtues.û
10. ßMonk, since you have no blames about your virtues, on account of what do you have doubts and remorse?û
ßVenerable sir, I do not know the essence of the Teaching of the Blessed One about the purity of virtues.û
11. ßMonk, you do not know the essence of my Teaching in the purity of virtues. Then what essence do you know of my Teaching?û
ßVenerable sir, I know the essence of the Teaching of the Blessed One for the dispelling of greed.û
12. ßExcellent! Monk, you know the essence of my Teaching for the dispelling of greed. Monk, it is for the dispelling of greed, that I teach.û
13. ßMonk, is the eye permanent or impermanent?û ßVenerable sir, it is impermanent.û
ßMonk, is the ear, nose, tongue, and body, permanent or impermanent?û ßImpermanent venerable sir.û
ßMonk, is the mind permanent or impermanent?û ßVenerable sir, it is 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, are mine, I am there, they're my self?û ßThat is not so, venerable sir.û
14. ßMonk, the learned, noble disciple seeing it thus turns from the eye, ear nose, tongue, body, and mind. 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
15. The Blessed One said thus, that monk delighted in the words of the Blessed One. When this disposition was given the stainless eye of the Teaching, `whatever rises, is of the nature of ceasing' arose to that monk.
34. 8. 2.
(75) Gilàna 2 Ý An Ailing Monk 2
1. It occurred in Sàvatthi.
2. Then a certain monk approached the Blessed One. Repeat.
3. Sitting on a side that monk said to the Blessed One: ßVenerable sir, in the monastery of such and such name there is a certain novice who is gravely ill. He knows very little. Good if the Blessed One would approach him out of compassion.
4. The Blessed One hearing that he is an ailing novice and that he does not know much, approached that monk.
5. That novice seeing the Blessed One approaching in the distance, moved in his bed to get down
6. The Blessed One said to that monk: ßMonk, do not get down from the bed, there are seats prepared, I will sit,û and the Blessed One sat on a prepared seat.
7. Sitting the Blessed One said to that monk: ßMonk, are you all right, and are you enduring well? Are unpleasant feelings decreasing and not going beyond? Is the decreasing end or the increasing end that is evident?û
ßVenerable sir, I am not all right, and not enduring, my unpleasant feelings are increasing not decreasing, it is the increasing end and not the decreasing end that is evident.û
8. ßMonk, do you have any doubts or remorse?û ßVenerable sir, many are my doubts and I have remorse.û
9. ßDo you have any remorse about your virtues?û ßNo, venerable sir, I have no blames about my virtues.û
10. ßMonk, since you have no blames about your virtues, on account of what do you have doubts and remorse?û ßVenerable sir, I do not know the essence of the Teaching of the Blessed One about the purity of virtues.û
11. ßMonk, you do not know the essence of my Teaching in the purity of virtues. Then what essence do you know of my Teaching?û
ßVenerable sir, I know the essence of the Teaching of the Blessed One as non-remaining extinction.û
12. ßExcellent! Monk, you know the essence of my Teaching as non-remaining extinction. Monk, it is for non-remaining extinction, that I teach.
13. ßMonk, is the eye permanent or impermanent?û ßImpermanent venerable sir.û
Monk, is the ear, nose, tongue, and body, permanent or impermanent?û ßThey are impermanent.û
ßMonk, is the mind permanent or impermanent?û ßVenerable sir, it is 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
14. ßMonks, the learned, noble disciple seeing it thus turns from the eye, ear nose, tongue, body, and the mind. 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
15. The Blessed One said thus, that monk delighted in the words of the Blessed One. When this disposition was given the stainless eye of the Teaching, `whatever rises, is of the nature of ceasing' arose to that monk.
34. 8. 3.
(76) Ràdha 1 Ý Venerable Ràdha 1
1. It occurred in Sàvatthi.
2. Then venerable Ràdha approached the Blessed One worshipped and sat on a side.
3. Sitting on a side venerable Ràdha said to the Blessed One: ßVenerable sir, good if the Blessed One should teach me in short, so that I would withdraw from the crowd, secluded and abide diligent to dispel.û
4. ßRàdha, you should dispel interest for that which is impermanent.
5Ý 7. ßRàdha, what is impermanent? The eye is impermanent. You should dispel interest for the eye. You should dispel interest for forms, eye-consciousness, eye-contact, and also for feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact. Repeat for ear and nose.
8Ý9. Repeat for tongue and body.
10. ßRàdha, the mind is impermanent. You should dispel interest for the mind. You should dispel interest for ideas, mind-consciousness, mind-contact, and also for feelings pleasant, unpleasant or neither unpleasant nor pleasant born of mind-contact.
11. ßRàdha, you should dispel interest for that which is impermanent.û
34. 8. 4.
(77) Ràdha 2 Ý Venerable Ràdha 2
4. ßRàdha, you should dispel interest for that which is unpleasant.û
5Ý10. ßRàdha, what is unpleasant? The eye is unpleasant. You should dispel interest for the eye. You should dispel interest for forms, eye-consciousness, eye-contact, and also for feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact. Repeat for ear, nose, tongue, body and the mind.
11. ßRàdha, you should dispel interest for that which is unpleasant.û
34. 8. 5.
(78) Ràdha 3 Ý Venerable Ràdha 3
1. It occurred in Sàvatthi.
2. Then venerable Ràdha approached the Blessed One worshipped and sat on a side.
3. Sitting on a side venerable Ràdha said to the Blessed One: ßVenerable sir, good if the Blessed One should teach me in short, so that I would withdraw from the crowd, seclude and abide diligent to dispelû
4. ßRàdha, you should dispel interest for that which lacks self.
5Ý 9. ßRàdha, what lacks self? The eye lacks self. You should dispel interest for the eye. You should dispel interest for forms, eye-consciousness, eye-contact, and also for feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact. Repeat for ear, nose, tongue, and body
10. ßRàdha, the mind lacks self. You should dispel interest for the mind. You should dispel interest for ideas, mind-consciousness, mind-contact, and also for feelings pleasant, unpleasant or neither unpleasant nor pleasant born of mind-contact.
11. ßRàdha, you should dispel interest for that which lacks self.û
34. 8. 6.
(79) Avijjà 1 Ý Ignorance 1
1. It occurred in Sàvatthi.
2. Then a certain monk approached the Blessed One worshipped and sat on a side.
3. Sitting on a side that monk said to the Blessed ()ne: ßVenerable sir, is there a single thing to dispel, dispelling of which dispels the monk's ignorance and arouses science?û
ßMonk, there is a single thing to dispel, dispelling of which dispels the monk's ignorance and arouses science.
4. Monk, ignorance is the single thing to dispel, dispelling of which dispels the monk's ignorance and arouses scienceû.
5. ßVenerable sir, knowing and seeing what is the dispelling of ignorance and the arising of science to the monk?û
6. ßMonk, to the monk knowing and seeing the eye, forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant, or neither unpleasant nor pleasant born of eye-contact as impermanent is the dispelling of ignorance and arising of science.
7Ý11. Repeat for ear, nose, tongue, body, and mind.
12. ßMonk, to the monk knowing and seeing thus, is the dispelling of ignorance and the arising of science.û
34. 8. 7.
(80) Avijjà 2 Ý Ignorance 2
1. It occurred in Sàvatthi.
2. Then a certain monk approached the Blessed One worshipped and sàt on a side.
3. Sitting on a side that monk said to the Blessed ()ne: ßVenerable sir, is there a single thing to dispel, dispelling which the monk's ignorance get dispelled and knowledge arises?û
ßMonk, there is a single thing to dispel, dispelling which the monk's ignorance get dispelled and knowledge arises.û
ßVenerable sir, what is that one thing?û
4. ßMonk, ignorance is the single thing to dispel, dispelling which to the monk ignorance get dispelled and knowledge arisesû.
5. ßVenerable sir, knowing and seeing what is the dispelling of ignorance and the arising of knowledge to the monk?û
6. ßHere, monk, to the monk knowledge arises that nothing is suitable to settle in. He learns everything. thoroughly and accurately and looks at all signs as foreign. Forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact as foreign Repeat for sounds, scents, tastes, touches and ideas.
7. ßMonk, knowing and seeing thus ignorance gets dispelled and knowledge arises to the monk.û
34. 8. 8.
(81) Sambahula Bhikkhu Ý Many Monks
1. It occurred in Sàvatthi.
2. Then many monks approached the Blessed One worshipped and sat on a side.
3. Sitting those monks said to the Blessed One: ßVenerable sir, wandering ascetics of other sects ask us, for what purpose do you lead the holy life in the dispensation of the recluse Gotama?
ßVenerable sir, when asked thus we reply them: Friends, to know unpleasantness accurately, we lead the holy life in the dispensation of the Blessed One. Venerable sir, when asked thus and replying in this manner, are we true to the words of the Blessed One, not falsely accusing the Blessed One and are we explaining according to the Teaching without blames?û
4. ßMonks, when asked thus and replying in this manner, you are true to my words, not falsely accusing me and explaining according to the Teaching without blaming me. Monks, it's for accurate knowledge of unpleasantness, that the holy life is lived in my dispensation.
5. ßMonks, if the wandering ascetics of other sects ask you: ßFriends, how do you know unpleasantness accurately by leading the holy life in the dispensation of the recluse Gotama? You should explain it to the wandering ascetics in this manner.
6Ý11. ßFriends, the eye is unpleasant, to know it accurately, the holy life is lived in the dispensation of the Blessed One. Forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact are unpleasant, to know them accurately, the holy life is lived in the dispensation of the Blessed One. Repeat for ear, nose, tongue, and body.
The mind is unpleasant, to know it accurately, the holy life is lived in the dispensation of the Blessed One. Ideas, mind-consciousness, mind-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of mind-contact are unpleasant, to know them accurately, the holy life is lived in the dispensation of the Blessed One.
12. ßMonks, when questioned thus, you should explain in this manner.û
34. 8. 9.
(82) Loko Ý The World
1. It occurred in Sàvatthi.
2. Then a certain monk approached the Blessed One worshipped and sat on a side.
3. Sitting on a side that monk said to the Blessed One: ßVenerable sir, it is said, the world. For what is it called the world?û
ßMonk, gets destroyed, therefore it is called the world. What gets destroyed?
4Ý 9. ßMonk, the eye gets destroyed Forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact get destroyed.û
Repeat for ear, nose, tongue, and body.
ßThe mind gets destroyed. Ideas, mind-consciousness, mind-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of mind-contact get destroyed.
10. ßMonk, it gets destroyed, therefore it is called the world.û
34. 8. 10.
(83) Phagguno Ý The Venerable Phagguna
1. It occurred in Savatthã.
2. Then venerable Phagguna approached the Blessed One worshipped and sat on side.
3. Sitting on a side venerable Phagguna said to the Blessed One:
4Ý6. ßVenerable sir, could the eye with which Enlightened Ones extinguished in the past, cut off the diffused ness of the world, stopped the round of births, put an end to existences and put an end to all unpleasantness be made known.û
Repeat for ear and nose.
7Ý8. Vßenerable sir, could the tongue with which Enlightened Ones extinguished in the past, cut off the diffused ness of the world, stopped the round of births, put an end to existences and put an end to all unpleasantness be made known.û
Repeat for the body.
9. ßVenerable sir, could the mind with which Enlightened Ones extinguished in the past, cut off the diffused ness of the world, stopped the round of births, put an end to existences and put an end to all unpleasantness be made knownl.
10Ý12. ßPhagguna, the eye with which Enlightened Ones extinguished in the past, cut off the diffused ness of the world, stopped the round of births, put an end to existences and put an end to all unpleasantness cannot be made known.û
Repeat for ear and nose.
13Ý14. ßPhagguna, the tongue with which Enlightened Ones extinguished in the past, cut off the diffused ness of the world, stopped the round of births, put an end to existences and put an end to all unpleasantness cannot be made known.û
Repeat for the body.
15. ßPhagguna, the mind with which Enlightened Ones extinguished in the past, cut off the diffused ness of the world, stopped the round of births, put an end to existences and put an end to all unpleasantness cannot be made known.û
Samyutta Nikaya - Salayatana Samyutta - Migajala Vagga
Sutta Pitaka
Samyutta Nikaya
Volume IV Ý Salayatanavaggo
Samyutta 34 Ý Salayatana Samyutta
Chapter 7 Ý Migajala Vaggo
34. 7. 1.
(63) Migajalena 1 Ý On account of Venerable Migajàla 1
1. It occurred in Savatthi.
2. Venerable Migajala approached the Blessed One worshipped and sat on a side.
3. Sitting venerable Migajàla said to the Blessed One: ßVenerable sir, it is said living alone. What is living alone and what is living with a second?û
4. ßMigajàla, there are agreeable, enjoyable forms cognizable by eye-consciousness that arouse excitement, speak out and keeps bound. The delighted monk welcomes, gets bound and takes pleasure in them. When pleased there is greed. When greedy there is a bond. Migajàla, the monk pleasantly bound is with a second, it is said.
5Ý6. Repeat for ear and nose.
7Ý 8. ßMigajàla, there are agreeable, enjoyable tastes cognizable by tongue-consciousness that arouse excitement, speak out and keep bound, the delighted monk welcomes, gets bound and takes pleasure in them. When pleased there is greed. When greedy there is a bond. Migajàla, the monk pleasantly bound is with a second, it is said.û
Repeat for the body.
9. ßMigajàla, there are agreeable, enjoyable ideas cognizable by mind-consciousness that arouse excitement, speak out and keep bound, the delighted monk welcomes gets bound and takes pleasure in them. When pleased there is greed. When greedy there is a bond. Migajàla, the monk pleasantly bound, is with a second, it is said.
10. ßMigajàla, the monk abiding thus, even if he lives in the forest, in a dwelling made of leaves, with less noise and secluded from humans, yet he is with a second, it is said.
11. ßWhat is the reason? His greed is not dispelled, therefore he is with a second, it is said.
12Ý14. ßMigajàla, there are agreeable, enjoyable forms cognizable by eye-consciousness that arouse excitement, speak out and keep bound. The monk is not delighted does not welcome is not bound to, and does not take pleasure in them. When he does not welcome, is not bound and is not delighted the pleasure ceases When pleasure ceases there is no greed, without greed there is no bond. Migajàla, when the monk unyokes the pleasant bond, he lives alone, it is said.û
15Ý16. Repeat for the tongue and body.
17. ßMigajàla, there are agreeable, enjoyable ideas cognizable by mind-consciousness that arouse excitement, speak out and keep bound, the monk is not delighted does not welcome them, not bound he does not take pleasure in them. When he does not welcome them is not bound and is not delighted the pleasure ceases When pleasure ceases there is no greed, without greed there is no bond. Migajàla, when the monk unyokes the pleasant bond, he lives alone, it is said.
18. ßMigajàla, the monk abiding thus, even if he lives in the outskirts of the village, dwelling surrounded by monks male and female, lay disciples male and female, kings and kings' ministers or with leaders of sects and their disciples yet he is alone, it is said.
19. ßWhat is the reason? Greed his second is dispelled, therefore he is alone, it is said.û
34. 7. 2.
(64) Migajàla Ý Venerable Migajàla 2
1. It occurred in Sàvatthi.
2. Venerable Migajàla approached the Blessed One. Worshipped and sat on a side.
3. Sitting venerable Migajàla said to the Blessed One: ßVenerable sir, may the Blessed One teach me in short, so that, hearing the Teaching, I would seclude and abide diligent to dispel.û
4Ý 6. ßMigajàla, there are agreeable, enjoyable forms cognizable by eye-consciousness that arouse excitement welcomes and keep bound. The monk is delighted and welcomes them gets bound and takes pleasure in them. Migajàla, I say the arising of pleasure is the arising of unpleasantness. Repeat for sounds and scents.
7Ý 8. ßMigajàla, there are agreeable, enjoyable tastes cognizable by tongue-consciousness that arouse excitement welcome and keep bound re bodily touches cognizable by body consciousness The monk is delighted and welcomes them gets bound and takes pleasure in them. Migajàla, I say the arising of pleasure is the arising of unpleasantness.
9. ßMigajàla, there are agreeable, enjoyable ideas cognizable by mind-consciousness that arouse excitement, welcome and keep bound. The monk is delighted and welcomes them gets bound and takes pleasure in them. Migajàla, I say the arising of pleasure is the arising of unpleasantness.
10Ý12. ßMigajàla, there are agreeable, enjoyable forms cognizable by eye-consciousness that arouses excitement welcomes and keeps bound. The monk is not delighted does not welcome them, is not bound and does not take pleasure in them. Migajàla, I say the cessation of pleasure is the cessation of unpleasantness. Repeat for sounds and scents.
13Ý14. ßMigajàla, there are agreeable, enjoyable tastes cognizable by tongue-consciousness that arouses excitement welcome and keep bound re touches cognizable by body consciousness The monk is not delighted does not welcome them is not bound and does not take pleasure in them. Migajàla, I say the cessation of pleasure is the cessation of unpleasantness.
15. ßMigajàla, there are agreeable, enjoyable ideas cognizable by mind-consciousness that arouse excitement welcome and keep bound. The monk is not delighted does not welcome them, unbound he does not take pleasure in them. Migajàla, I say the cessation of pleasure is the cessation of unpleasantness.û
16. Then venerable Migajàla delighted and accepting the advice from the Blessed One got up from his seat, worshipped and circumambulated the Blessed One and went away.
17. Venerable Migajàla secluded and withdrawing from the crowd and abiding diligent to dispel, for whatever reason sons of clansmen rightfully leave the household and become homeless, that noble end of the holy life he realized in this life and abode. He knew, `Birth is destroyed, the holy life is lived to the end, duties are done, I have nothing more to wish.'
18. Venerable Migajàla became one of the worthy.
34. 7. 3.
(65) Samiddhi (1) Ý Venerable Samiddhi 1
1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha.
2. Then venerable Samiddhi approached the Blessed One, worshipped and sat on a side.
3. Sitting venerable Samiddhi said to the Blessed One: ßVenerable sir, it is said `Deathû What is death and what is the concept of death?û
4. ßSamiddhi, wherever there is the eye, forms, eye consciousness, or things cognizable by eye-consciousness there is death or the concept of death.
5Ý 6. ßSamiddhi, wherever there is the ear re there is the nose repeat.
7Ý 8. ßSamiddhi, wherever there is the tongue, tastes, tongue consciousness, or things cognizable by tongue-consciousness there is death or the concept of death.û
Repeat for the body.
9. ßSamiddhi, wherever there is the mind, ideas, mind-consciousness, or things cognizable by mind-consciousness, there is death or the concept of death.
10Ý12. ßSamiddhi, wherever there is no eye, no forms, no eye consciousness nor things cognizable by eye consciousness, there is no death, nor the concept of death.û
Repeat for the ear and nose.
13Ý14. ßSamiddhi, wherever there is no tongue, no tastes, no tongue consciousness, nor things cognizable by tongue-consciousness, there is no death nor the concept of death.û
Repeat for the body.
15. ßSamiddhi, wherever there is no mind, no ideas, no mind-consciousness, nor things cognizable by mind-consciousness, there, is no death nor the concept of death.û
34. 7. 4.
(66) Samiddhi 2 Ý Venerable Samiddhi 2
1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha.
2. Then venerable Samiddhi approached the Blessed One, worshipped and sat on a side.
3. Sitting venerable Samiddhi said to the Blessed One: ßVenerable sir, it is said `A beingû What is a being and what is the concept of a being?
4Ý15. As above sutta with `changes as a being'.
34. 7. 5.
(67) Samiddhi 3 Ý Venerable Samiddhi 3
1.-2. Sitting venerable Samiddhi said to the Blessed One: ßVenerable sir, it is said `unpleasant'. What is unpleasant and what is the concept of unpleasantness?û
3Ý15. As above sutta with changes as `unpleasant'.
34. 7. 6.
(68) Samiddhi 4 Ý Venerable Samiddhi 4
1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha.
2. Then venerable Samiddhi approached the Blessed One, worshipped and sat on a side.
3. Sitting venerable Samiddhi said to the Blessed One: ßVenerable sir, it is said `the world and the concept of the world,' what is the world and the concept of the world?û
4. ßSamiddhi, wherever there is the eye, forms, eye consciousness or things cognizable by eye-consciousness, the world and its concept are present.
5Ý 6. ßSamiddhi, wherever there is the ear re nose repeat.
7Ý 8. ßSamiddhi, wherever there is the tongue, tastes, tongue consciousness, or things cognizable by tongue-consciousness are present the world and its concept are present.û
Repeat for the body.
9. ßSamiddhi, wherever there is the mind, ideas, mind-consciousness, or things cognizable by mind-consciousness the world and its concept are present.
10Ý15. ßSamiddhi, whenever the eye, forms, eye consciousness and things cognizable by eye consciousness are not present the world, or its concept are not present.û
Repeat for the ear and nose.
ßSamiddhi, whenever the tongue, tastes, tongue consciousness, things cognizable by tongue-consciousness are not present, the world and its concept are not present.û
Repeat for the body.
ßSamiddhi, whenever the mind, ideas, mind-consciousness and things cognizable by mind-consciousness are not present the world and its concept are not present.û
34. 7. 7.
(69) Upasena Ý Venerable Upasena
1. At one time venerable Sàriputta and venerable Upasena were living on a rock in the cool forest infested with serpents and covered with creepers.
2. At that time a serpent fell on venerable Upasena's body.
3. Then venerable Upasena addressed the monks: ßCome monks! Carry my body outside with the bed before it is strewn like a fist-full of ashes.û
4. Then venerable Sàriputta said to venerable Upasena: ßWe do not see any change in venerable Upasena's body or any change in his mental faculties.û
5. Then venerable Upasena said: ßCome monks! Carry my body outside with the bed before it is strewn like a fist full of ashes.û
6. ßFriend Sàriputta, if it was I am the eye, it is my eye; if it was I am the ear, it is my ear; if it was I am the tongue, it is my tongue, or if it was I am the mind, it is my mindÞthere would be a change in my body and mental faculties. Friend Sàriputta, it does not occur to me, I am the eye, it is my eye ear tongue mind , so there is no change in my body or mental faculties.
7. ßIf that is so, venerable Upasena's measurings with selfishness and self interest must have been completely destroyed since long. Therefore it does not occur to him, I am the eye, it is my eye ear tongue mind.û *
8. Then the monks carried venerable Upasena's body outside, mounted on the bed.
9. Then venerable Upasena's body was strewn then and there like a fist-full of ashes.
34. 7. 8.
(70) Upavàõa Ý Venerable Upavàõa
2. Venerable Upavàõa approached the Blessed One. Repeat.
3. Sitting on a side venerable Upavàõa said to the Blessed One: ßVenerable sir, it is said, the Teaching is here and now, how is the Teaching here and now, time does not matter, invite inspection and lead inwards and how should it be realized by the wise by themselves?û
4. ßHere Upavàõa, the monk seeing a form enjoys it, arouses greed for it and knows seeing a form greed has arisen in me. Upavàõa, `the monk seeing a form enjoying it, arousing greed for it and knowing `greed has arisen in me' shows that the Teaching is here and now, time does not matter, invites inspection, leads inwards and should be realized by the wise by themselves.
5Ý6. ßAgain, Upavàõa, the monk hearing a sound re scenting a smell.
7Ý8. ßAgain, Upavàõa, the monk tasting a taste enjoys it and arouses greed for it and knows tasting a taste, greed has arisen in me. Upavàõa, `the monk tasting a taste enjoying it, arousing greed for it and knowing, tasting a taste, greed has arisen in me' shows that the Teaching is here and now, time does not matter, invites inspection, leads inwards and should be realized by the wise by themselves.û
Repeat for the body.
9. ßUpavàõa, the monk cognizing an idea enjoys it, arouses greed for it and knows cognizing an idea greed has arisen in me. Upavàõa, `the monk cognizing an idea, enjoying it, arousing greed for it and knowing, cognizing an idea, greed has arisen in me' shows that the Teaching is here and now, time does not matter, invites inspection, leads inwards and should be realized by the wise by themselves.
10. ßHere, Upavàõa, the monk seeing a form enjoys it, does not arouse greed for it and knows seeing a form greed has not arisen in me. Upavàõa, `the monk seeing a form enjoying it not arousing greed for it and knowing, seeing a form, greed has not arisen in me' shows that the Teaching is here and now, time does not matter, invites inspection, leads inwards and should be realized by the wise by themselves.
11Ý14. ßAgain, Upavàõa, the monk hearing a sound, scenting a smell, tasting a taste enjoying it, does not arouse greed for it and he knows tasting a taste greed has not arisen in me. Upavàõa, `the monk tasting a taste enjoying it not arousing greed for it and knowing, tasting a taste, greed has not arisen in me' shows that the Teaching is here and now, time does not matter, invites inspection, leads inwards and should be realized by the wise by themselves.û
Repeat for the body.
15. ßUpavàõa, the monk cognizing an idea enjoys it does not arouse greed for it and he knows cognizing an idea greed has not arisen in me. Upavàõa, `the monk cognizing an idea, enjoying it, not arousing greed for it and knowing, cognizing an idea, greed has not arisen in me' shows that the Teaching is here and now, time does not matter, invites inspection, leads inwards and should be realized by the wise by themselves.û
34. 7. 9.
(71) Chaphassàyatanika 1 Ý Of the Six Spheres of Mental Contact
2. ßMonks, whoever monk does not know the arising, fading, satisfaction, danger and the escape from the six spheres of mental contact as it really is, have not lived the holy life to the end, and he is far removed from this dispensation.û
3. When this was said a certain monk said to the Blessed One: ßVenerable sir, if that is so, I will fast, for I do not know the arising, fading, satisfaction, danger and the escape from the six spheres of mental contact as it really is.û
4Ý6. ßMonk, do you consider, I am the eye, it's mine and it's my self?û
ßNo, venerable sir, it is not so.û
ßExcellent! Monk, by that to you, I am not the eye, it's not mine and it's not my self, and you have seen it as it really is with right wisdom. When that is so, it is the end of unpleasantness.û
Repeat for ear and nose.
7Ý 8. ßMonk, do you consider, I am the tongue, it's mine and it's my self?û ßNo, venerable sir, it is not so.û
ßExcellent! Monk, by that to you, I am not the tongue, it's not mine and it's not my self, and you have seen it as it really is with right wisdom. When that is so, it is the end of unpleasantness.û
Repeat for the body.
9. ßMonk, do you consider, I am the mind, it's mine and it's my self?û ßNo, venerable sir, it is not so.û
ßExcellent! Monk, by that to you, I am not the mind, it's not mine and it's not my self, and you have seen it as it really is with right wisdom. When that is so, it is the end of unpleasantness.û
34. 7. 10.
(72) Chaphassàyatanika 2 Ý Of the Six Spheres of Mental Contact 2
2. ßMonks, whoever monk does not know the arising, fading, satisfaction, danger and the escape from the six spheres of mental contact as it really is, have not lived the holy life to the end, and he is far removed from this dispensation.û
3. When this was said a certain monk said to the Blessed One: ßVenerable sir, if that is so, I will fast, for I do not know the arising, fading, satisfaction, danger, and the escape from the six spheres of mental contact as it really is.
4Ý6. ßMonk, do you consider, I am not the eye, its not mine and its not my self?û
ßYes, venerable sir, ã is so.û
ßExcellent! Monk, by that to you, I am not the eye, its not mine and its not my self, and you have seen it as it really is with right wisdom. Monk, when that is so, the six mental faculties are dispelled in you and there will be no future birth for youû
Repeat for ear and nose.
7Ý8. Monk, do you consider, I am not the tongue, its not mine and its not my self?û
ßYes, venerable sir, it is so.û
ßExcellent! Monk, by that to you, I am not the tongue, its not mine and its not my self, and you have seen it as it really is with right wisdom. Monk, when that is so, the six mental faculties are dispelled in you and there will be no future birth for you.
9. ßMonk, do you consider, I am not the mind, its not mine and its not my self?û
ßYes, venerable sir, it is so.û
ßExcellent! Monk, by that to you, I am not the mind, its not mine and its not my self, and you have seen it as it really is with right wisdom. Monk, when that is so, the six mental faculties are dispelled in you and there will be no future birth for you.û
34. 7. 11.
(73) Chaphassàyatanika 3 Ý Of the six spheres of mental contact 3
2. ßMonks, whoever monk does not know the arising, fading, satisfaction, danger and the escape from the six spheres of mental contact, as it really is, have not lived the holy life to the end, and he is far removed from this dispensation.
3. ßWhen this was said a certain monk said to the Blessed One: ßVenerable sir, if that is so, I will fast, for I do not know the arising, fading, satisfaction, danger and the escape from the six spheres of mental contact as it really is.
4. 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 there, its my self?û ßThat is not so, venerable sir.û
5Ý8. ßMonks, is the ear, re nose re tongue re body, permanent or impermanent?û Repeat as for the eye.
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 there, its my self?û ßThat is not so, venerable sir.
10. ßMonks, the learned, noble disciple seeing it thus turns from the eye, ear nose, tongue, body. and mind. 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
Samyutta Nikaya
Volume IV Ý Salayatanavaggo
Samyutta 34 Ý Salayatana Samyutta
Chapter 7 Ý Migajala Vaggo
34. 7. 1.
(63) Migajalena 1 Ý On account of Venerable Migajàla 1
1. It occurred in Savatthi.
2. Venerable Migajala approached the Blessed One worshipped and sat on a side.
3. Sitting venerable Migajàla said to the Blessed One: ßVenerable sir, it is said living alone. What is living alone and what is living with a second?û
4. ßMigajàla, there are agreeable, enjoyable forms cognizable by eye-consciousness that arouse excitement, speak out and keeps bound. The delighted monk welcomes, gets bound and takes pleasure in them. When pleased there is greed. When greedy there is a bond. Migajàla, the monk pleasantly bound is with a second, it is said.
5Ý6. Repeat for ear and nose.
7Ý 8. ßMigajàla, there are agreeable, enjoyable tastes cognizable by tongue-consciousness that arouse excitement, speak out and keep bound, the delighted monk welcomes, gets bound and takes pleasure in them. When pleased there is greed. When greedy there is a bond. Migajàla, the monk pleasantly bound is with a second, it is said.û
Repeat for the body.
9. ßMigajàla, there are agreeable, enjoyable ideas cognizable by mind-consciousness that arouse excitement, speak out and keep bound, the delighted monk welcomes gets bound and takes pleasure in them. When pleased there is greed. When greedy there is a bond. Migajàla, the monk pleasantly bound, is with a second, it is said.
10. ßMigajàla, the monk abiding thus, even if he lives in the forest, in a dwelling made of leaves, with less noise and secluded from humans, yet he is with a second, it is said.
11. ßWhat is the reason? His greed is not dispelled, therefore he is with a second, it is said.
12Ý14. ßMigajàla, there are agreeable, enjoyable forms cognizable by eye-consciousness that arouse excitement, speak out and keep bound. The monk is not delighted does not welcome is not bound to, and does not take pleasure in them. When he does not welcome, is not bound and is not delighted the pleasure ceases When pleasure ceases there is no greed, without greed there is no bond. Migajàla, when the monk unyokes the pleasant bond, he lives alone, it is said.û
15Ý16. Repeat for the tongue and body.
17. ßMigajàla, there are agreeable, enjoyable ideas cognizable by mind-consciousness that arouse excitement, speak out and keep bound, the monk is not delighted does not welcome them, not bound he does not take pleasure in them. When he does not welcome them is not bound and is not delighted the pleasure ceases When pleasure ceases there is no greed, without greed there is no bond. Migajàla, when the monk unyokes the pleasant bond, he lives alone, it is said.
18. ßMigajàla, the monk abiding thus, even if he lives in the outskirts of the village, dwelling surrounded by monks male and female, lay disciples male and female, kings and kings' ministers or with leaders of sects and their disciples yet he is alone, it is said.
19. ßWhat is the reason? Greed his second is dispelled, therefore he is alone, it is said.û
34. 7. 2.
(64) Migajàla Ý Venerable Migajàla 2
1. It occurred in Sàvatthi.
2. Venerable Migajàla approached the Blessed One. Worshipped and sat on a side.
3. Sitting venerable Migajàla said to the Blessed One: ßVenerable sir, may the Blessed One teach me in short, so that, hearing the Teaching, I would seclude and abide diligent to dispel.û
4Ý 6. ßMigajàla, there are agreeable, enjoyable forms cognizable by eye-consciousness that arouse excitement welcomes and keep bound. The monk is delighted and welcomes them gets bound and takes pleasure in them. Migajàla, I say the arising of pleasure is the arising of unpleasantness. Repeat for sounds and scents.
7Ý 8. ßMigajàla, there are agreeable, enjoyable tastes cognizable by tongue-consciousness that arouse excitement welcome and keep bound re bodily touches cognizable by body consciousness The monk is delighted and welcomes them gets bound and takes pleasure in them. Migajàla, I say the arising of pleasure is the arising of unpleasantness.
9. ßMigajàla, there are agreeable, enjoyable ideas cognizable by mind-consciousness that arouse excitement, welcome and keep bound. The monk is delighted and welcomes them gets bound and takes pleasure in them. Migajàla, I say the arising of pleasure is the arising of unpleasantness.
10Ý12. ßMigajàla, there are agreeable, enjoyable forms cognizable by eye-consciousness that arouses excitement welcomes and keeps bound. The monk is not delighted does not welcome them, is not bound and does not take pleasure in them. Migajàla, I say the cessation of pleasure is the cessation of unpleasantness. Repeat for sounds and scents.
13Ý14. ßMigajàla, there are agreeable, enjoyable tastes cognizable by tongue-consciousness that arouses excitement welcome and keep bound re touches cognizable by body consciousness The monk is not delighted does not welcome them is not bound and does not take pleasure in them. Migajàla, I say the cessation of pleasure is the cessation of unpleasantness.
15. ßMigajàla, there are agreeable, enjoyable ideas cognizable by mind-consciousness that arouse excitement welcome and keep bound. The monk is not delighted does not welcome them, unbound he does not take pleasure in them. Migajàla, I say the cessation of pleasure is the cessation of unpleasantness.û
16. Then venerable Migajàla delighted and accepting the advice from the Blessed One got up from his seat, worshipped and circumambulated the Blessed One and went away.
17. Venerable Migajàla secluded and withdrawing from the crowd and abiding diligent to dispel, for whatever reason sons of clansmen rightfully leave the household and become homeless, that noble end of the holy life he realized in this life and abode. He knew, `Birth is destroyed, the holy life is lived to the end, duties are done, I have nothing more to wish.'
18. Venerable Migajàla became one of the worthy.
34. 7. 3.
(65) Samiddhi (1) Ý Venerable Samiddhi 1
1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha.
2. Then venerable Samiddhi approached the Blessed One, worshipped and sat on a side.
3. Sitting venerable Samiddhi said to the Blessed One: ßVenerable sir, it is said `Deathû What is death and what is the concept of death?û
4. ßSamiddhi, wherever there is the eye, forms, eye consciousness, or things cognizable by eye-consciousness there is death or the concept of death.
5Ý 6. ßSamiddhi, wherever there is the ear re there is the nose repeat.
7Ý 8. ßSamiddhi, wherever there is the tongue, tastes, tongue consciousness, or things cognizable by tongue-consciousness there is death or the concept of death.û
Repeat for the body.
9. ßSamiddhi, wherever there is the mind, ideas, mind-consciousness, or things cognizable by mind-consciousness, there is death or the concept of death.
10Ý12. ßSamiddhi, wherever there is no eye, no forms, no eye consciousness nor things cognizable by eye consciousness, there is no death, nor the concept of death.û
Repeat for the ear and nose.
13Ý14. ßSamiddhi, wherever there is no tongue, no tastes, no tongue consciousness, nor things cognizable by tongue-consciousness, there is no death nor the concept of death.û
Repeat for the body.
15. ßSamiddhi, wherever there is no mind, no ideas, no mind-consciousness, nor things cognizable by mind-consciousness, there, is no death nor the concept of death.û
34. 7. 4.
(66) Samiddhi 2 Ý Venerable Samiddhi 2
1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha.
2. Then venerable Samiddhi approached the Blessed One, worshipped and sat on a side.
3. Sitting venerable Samiddhi said to the Blessed One: ßVenerable sir, it is said `A beingû What is a being and what is the concept of a being?
4Ý15. As above sutta with `changes as a being'.
34. 7. 5.
(67) Samiddhi 3 Ý Venerable Samiddhi 3
1.-2. Sitting venerable Samiddhi said to the Blessed One: ßVenerable sir, it is said `unpleasant'. What is unpleasant and what is the concept of unpleasantness?û
3Ý15. As above sutta with changes as `unpleasant'.
34. 7. 6.
(68) Samiddhi 4 Ý Venerable Samiddhi 4
1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha.
2. Then venerable Samiddhi approached the Blessed One, worshipped and sat on a side.
3. Sitting venerable Samiddhi said to the Blessed One: ßVenerable sir, it is said `the world and the concept of the world,' what is the world and the concept of the world?û
4. ßSamiddhi, wherever there is the eye, forms, eye consciousness or things cognizable by eye-consciousness, the world and its concept are present.
5Ý 6. ßSamiddhi, wherever there is the ear re nose repeat.
7Ý 8. ßSamiddhi, wherever there is the tongue, tastes, tongue consciousness, or things cognizable by tongue-consciousness are present the world and its concept are present.û
Repeat for the body.
9. ßSamiddhi, wherever there is the mind, ideas, mind-consciousness, or things cognizable by mind-consciousness the world and its concept are present.
10Ý15. ßSamiddhi, whenever the eye, forms, eye consciousness and things cognizable by eye consciousness are not present the world, or its concept are not present.û
Repeat for the ear and nose.
ßSamiddhi, whenever the tongue, tastes, tongue consciousness, things cognizable by tongue-consciousness are not present, the world and its concept are not present.û
Repeat for the body.
ßSamiddhi, whenever the mind, ideas, mind-consciousness and things cognizable by mind-consciousness are not present the world and its concept are not present.û
34. 7. 7.
(69) Upasena Ý Venerable Upasena
1. At one time venerable Sàriputta and venerable Upasena were living on a rock in the cool forest infested with serpents and covered with creepers.
2. At that time a serpent fell on venerable Upasena's body.
3. Then venerable Upasena addressed the monks: ßCome monks! Carry my body outside with the bed before it is strewn like a fist-full of ashes.û
4. Then venerable Sàriputta said to venerable Upasena: ßWe do not see any change in venerable Upasena's body or any change in his mental faculties.û
5. Then venerable Upasena said: ßCome monks! Carry my body outside with the bed before it is strewn like a fist full of ashes.û
6. ßFriend Sàriputta, if it was I am the eye, it is my eye; if it was I am the ear, it is my ear; if it was I am the tongue, it is my tongue, or if it was I am the mind, it is my mindÞthere would be a change in my body and mental faculties. Friend Sàriputta, it does not occur to me, I am the eye, it is my eye ear tongue mind , so there is no change in my body or mental faculties.
7. ßIf that is so, venerable Upasena's measurings with selfishness and self interest must have been completely destroyed since long. Therefore it does not occur to him, I am the eye, it is my eye ear tongue mind.û *
8. Then the monks carried venerable Upasena's body outside, mounted on the bed.
9. Then venerable Upasena's body was strewn then and there like a fist-full of ashes.
34. 7. 8.
(70) Upavàõa Ý Venerable Upavàõa
2. Venerable Upavàõa approached the Blessed One. Repeat.
3. Sitting on a side venerable Upavàõa said to the Blessed One: ßVenerable sir, it is said, the Teaching is here and now, how is the Teaching here and now, time does not matter, invite inspection and lead inwards and how should it be realized by the wise by themselves?û
4. ßHere Upavàõa, the monk seeing a form enjoys it, arouses greed for it and knows seeing a form greed has arisen in me. Upavàõa, `the monk seeing a form enjoying it, arousing greed for it and knowing `greed has arisen in me' shows that the Teaching is here and now, time does not matter, invites inspection, leads inwards and should be realized by the wise by themselves.
5Ý6. ßAgain, Upavàõa, the monk hearing a sound re scenting a smell.
7Ý8. ßAgain, Upavàõa, the monk tasting a taste enjoys it and arouses greed for it and knows tasting a taste, greed has arisen in me. Upavàõa, `the monk tasting a taste enjoying it, arousing greed for it and knowing, tasting a taste, greed has arisen in me' shows that the Teaching is here and now, time does not matter, invites inspection, leads inwards and should be realized by the wise by themselves.û
Repeat for the body.
9. ßUpavàõa, the monk cognizing an idea enjoys it, arouses greed for it and knows cognizing an idea greed has arisen in me. Upavàõa, `the monk cognizing an idea, enjoying it, arousing greed for it and knowing, cognizing an idea, greed has arisen in me' shows that the Teaching is here and now, time does not matter, invites inspection, leads inwards and should be realized by the wise by themselves.
10. ßHere, Upavàõa, the monk seeing a form enjoys it, does not arouse greed for it and knows seeing a form greed has not arisen in me. Upavàõa, `the monk seeing a form enjoying it not arousing greed for it and knowing, seeing a form, greed has not arisen in me' shows that the Teaching is here and now, time does not matter, invites inspection, leads inwards and should be realized by the wise by themselves.
11Ý14. ßAgain, Upavàõa, the monk hearing a sound, scenting a smell, tasting a taste enjoying it, does not arouse greed for it and he knows tasting a taste greed has not arisen in me. Upavàõa, `the monk tasting a taste enjoying it not arousing greed for it and knowing, tasting a taste, greed has not arisen in me' shows that the Teaching is here and now, time does not matter, invites inspection, leads inwards and should be realized by the wise by themselves.û
Repeat for the body.
15. ßUpavàõa, the monk cognizing an idea enjoys it does not arouse greed for it and he knows cognizing an idea greed has not arisen in me. Upavàõa, `the monk cognizing an idea, enjoying it, not arousing greed for it and knowing, cognizing an idea, greed has not arisen in me' shows that the Teaching is here and now, time does not matter, invites inspection, leads inwards and should be realized by the wise by themselves.û
34. 7. 9.
(71) Chaphassàyatanika 1 Ý Of the Six Spheres of Mental Contact
2. ßMonks, whoever monk does not know the arising, fading, satisfaction, danger and the escape from the six spheres of mental contact as it really is, have not lived the holy life to the end, and he is far removed from this dispensation.û
3. When this was said a certain monk said to the Blessed One: ßVenerable sir, if that is so, I will fast, for I do not know the arising, fading, satisfaction, danger and the escape from the six spheres of mental contact as it really is.û
4Ý6. ßMonk, do you consider, I am the eye, it's mine and it's my self?û
ßNo, venerable sir, it is not so.û
ßExcellent! Monk, by that to you, I am not the eye, it's not mine and it's not my self, and you have seen it as it really is with right wisdom. When that is so, it is the end of unpleasantness.û
Repeat for ear and nose.
7Ý 8. ßMonk, do you consider, I am the tongue, it's mine and it's my self?û ßNo, venerable sir, it is not so.û
ßExcellent! Monk, by that to you, I am not the tongue, it's not mine and it's not my self, and you have seen it as it really is with right wisdom. When that is so, it is the end of unpleasantness.û
Repeat for the body.
9. ßMonk, do you consider, I am the mind, it's mine and it's my self?û ßNo, venerable sir, it is not so.û
ßExcellent! Monk, by that to you, I am not the mind, it's not mine and it's not my self, and you have seen it as it really is with right wisdom. When that is so, it is the end of unpleasantness.û
34. 7. 10.
(72) Chaphassàyatanika 2 Ý Of the Six Spheres of Mental Contact 2
2. ßMonks, whoever monk does not know the arising, fading, satisfaction, danger and the escape from the six spheres of mental contact as it really is, have not lived the holy life to the end, and he is far removed from this dispensation.û
3. When this was said a certain monk said to the Blessed One: ßVenerable sir, if that is so, I will fast, for I do not know the arising, fading, satisfaction, danger, and the escape from the six spheres of mental contact as it really is.
4Ý6. ßMonk, do you consider, I am not the eye, its not mine and its not my self?û
ßYes, venerable sir, ã is so.û
ßExcellent! Monk, by that to you, I am not the eye, its not mine and its not my self, and you have seen it as it really is with right wisdom. Monk, when that is so, the six mental faculties are dispelled in you and there will be no future birth for youû
Repeat for ear and nose.
7Ý8. Monk, do you consider, I am not the tongue, its not mine and its not my self?û
ßYes, venerable sir, it is so.û
ßExcellent! Monk, by that to you, I am not the tongue, its not mine and its not my self, and you have seen it as it really is with right wisdom. Monk, when that is so, the six mental faculties are dispelled in you and there will be no future birth for you.
9. ßMonk, do you consider, I am not the mind, its not mine and its not my self?û
ßYes, venerable sir, it is so.û
ßExcellent! Monk, by that to you, I am not the mind, its not mine and its not my self, and you have seen it as it really is with right wisdom. Monk, when that is so, the six mental faculties are dispelled in you and there will be no future birth for you.û
34. 7. 11.
(73) Chaphassàyatanika 3 Ý Of the six spheres of mental contact 3
2. ßMonks, whoever monk does not know the arising, fading, satisfaction, danger and the escape from the six spheres of mental contact, as it really is, have not lived the holy life to the end, and he is far removed from this dispensation.
3. ßWhen this was said a certain monk said to the Blessed One: ßVenerable sir, if that is so, I will fast, for I do not know the arising, fading, satisfaction, danger and the escape from the six spheres of mental contact as it really is.
4. 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 there, its my self?û ßThat is not so, venerable sir.û
5Ý8. ßMonks, is the ear, re nose re tongue re body, permanent or impermanent?û Repeat as for the eye.
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 there, its my self?û ßThat is not so, venerable sir.
10. ßMonks, the learned, noble disciple seeing it thus turns from the eye, ear nose, tongue, body. and mind. 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
Samyutta Nikaya - Salayatana Samyutta - Avijja Vagga
Sutta Pitaka
Samyutta Nikaya
Volume IV Ý Salayatanavaggo
Samyutta 34 Ý Salayatana Samyutta
Chapter 6 Ý Avijja Vaggo
34. 6. 1.
(53) Avijja Ý Ignorance
1. At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta's grove in Savatthi.
2. Then a certain monk approached the Blessed One, worshipped and sat on a side.
3. Sitting, that monk said to the Blessed One : ßVenerable sir, knowing and seeing what does ignorance get dispelled and knowledge arise?û
4. ßMonks, knowing and seeing the eye, forms, eye-consciousness, eye-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of eye-contact, as impermanent ignorance fades and knowledge arises.
5Ý 8. ßMonks, to the monk knowing and seeing the ear, sounds, ear-consciousness re body-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of body-contact as impermanent, ignorance fades and knowledge arise.
9. ßMonks, knowing and seeing the mind, ideas, mind-consciousness, mind-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of mind-contact as impermanent, ignorance fades and knowledge arises.
10. ßMonks, knowing and seeing thus ignorance fades and knowledge arises.û
34. 6. 2.
(54) Saüyojana Ý Bonds
1. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. Then a certain monk approached the Blessed One, worshipped and sat on a side.
3. Sitting that monk said to the Blessed One-ßVenerable sir, to the monk knowing and seeing how do the bonds get dispelled?û
4Ý9. ßMonks, knowing and seeing the eye, forms, eye-consciousness, eye-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of eye-contact, as impermanent bonds get dispelled.û
Repeat for the ear, nose, tongue, body, and mind.
10. ßMonks, knowing and seeing thus bonds get dispelled.û
34. 6. 3.
(55) Saüyojana 2 Ý Bonds 2
1. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. Then a certain monk approached the Blessed One, worshipped and sat on a side.
3. Sitting that monk said to the Blessed One: ßVenerable sir, to the monk who knows and sees how, do the bonds get completely dispelled?û
4Ý 9. ßMonks, to the monk who knows and sees that the eye, forms, eye-consciousness, eye-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of eye-contact, lack soul the bonds get completely dispelled.û
Repeat for the ear, nose, tongue, body, and mind.
10. ßMonks, to the monk who knows and sees thus the bonds get completely dispelled.û
34. 6. 4Ý5.
(56.Ý57) âsava 1 & 2 Ý Desires 1 & 2
1. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. Then a certain monk approached the Blessed One, worshipped and sat on a side.
3Ý10 Repeat Sutta 54, changing to desires ßVenerable sir, to the monk knowing and seeing what, do desires get dispelled?û
And for 57 changing `as desires get completely destroyed'.
34. 6. 6Ý7.
(58Ý59) Anusaya 1 & 2 Ý Latent Tendencies 1 & 2
1. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi,
2. Then a certain monk approached the Blessed One, worshipped and sat on a side.
3. Sitting that monk said to the Blessed One: ßVenerable sir, to the monk knowing seeing what do the latent tendencies get dispelled?û
For sutta 59: change to `latent tendencies get completely destroyed?'
4. ßMonks, to the monk knowing and seeing the eye, forms, eye-consciousness, eye-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of eye-contact, as impermanent the latent tendencies fade.
5Ý 8. ßMonks, to the monk knowing and seeing the ear, sounds, ear-consciousness re body-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of body-contact as impermanent, the latent tendencies fade.
9. ßMonks, to the monk knowing and seeing the mind, ideas, mind-consciousness, mind-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of mind-contact as impermanent, the latent tendencies fade.
10. ßMonks, to the monk knowing and seeing thus the latent tendencies fade.
For Sutta 59: repeat the same sutta with necessary changes as the `latent tendencies get completely destroyed.'
34. 6. 8.
(60) Pari¤¤à Ý Complete Understanding
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, I will teach you the complete understanding of all supports. Listen carefully.
3. ßMonks, what is the teaching for the complete understanding of all supports?
4. ßOn account of eye and forms arise eye-consciousness. The co-incident arising of these three is contact. On account of contacts are feelings. Seeing it thus the learned noble disciple turns from the eye, forms, eye-consciousness, eye-contact and turns from feelings. Turning loses interest and is released. When released he knows I completely understand my supports.
5Ý 8. ßOn account of ear and sounds, nose and scents, tongue and tastes and on account of body and touches re
9. ßOn account of mind and ideas arise mind-consciousness. The co-incident arising of these three is contact. On account of contacts are feelings. Seeing it thus the learned noble disciple turns from the mind and ideas, mind-consciousness and mind-contact and turns from feelings. Turning loses interest and is released. When released he knows I completely understand my supports.
10. ßMonks, this is the teaching for the complete understanding of all supports.û
34. 6. 9.
(61) Pariyàdinnaü Ý Complete Exhaustion
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, I will teach you the complete exhaustion of all supports. Listen carefully.
3. ßMonks, what is the teaching for the complete exhaustion of all supports?
4. ßOn account of eye and forms arise eye-consciousness. The co-incident arising of these three is contact. On account of contacts are feelings. Seeing it thus the learned noble disciple turns from the eye and forms, eye-consciousness and eye-contact and turns from feelings. Turning loses interest and is released. When released he knows all my supports are exhausted.
5Ý 8. ßOn account of ear and sounds, nose and scents, tongue and tastes and on account of body and touches re
9. ßOn account of mind and ideas arise mind-consciousness. The co-incident arising of these three is contact. On account of contacts are feelings. Seeing it thus the learned noble disciple turns from the mind and ideas, mind-consciousness and mind-contact and turns from feelings. Turning loses interest and is released. When released he knows all my supports are exhausted.
10. ßMonks, this is the teaching for the complete exhaustion of all supports.û
34. 6. 10.
(62) Pariyàdinnaü 2 Ý Complete Exhaustion 2
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, I will teach you the complete exhaustion of all supports. Listen carefully.
3. ßMonks, what is the teaching for the complete exhaustion of all supports?
4. 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, eye-consciousness, 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.
5Ý 8. ßMonks, is the ear re nose re tongue re body, permanent or impermanent?û Repeat as for the eye.
9. Monks, is the mind permanent or impermanent?û ßVenerable sir, it is 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
ßAre ideas, mind-consciousness, or 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?ûßThat 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.û
Repeat for the ear and nose.
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.û
Repeat for the body.
ßHe 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
11. ßMonks, this is the teaching for the complete exhaustion of all attachments.û
Samyutta Nikaya
Volume IV Ý Salayatanavaggo
Samyutta 34 Ý Salayatana Samyutta
Chapter 6 Ý Avijja Vaggo
34. 6. 1.
(53) Avijja Ý Ignorance
1. At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta's grove in Savatthi.
2. Then a certain monk approached the Blessed One, worshipped and sat on a side.
3. Sitting, that monk said to the Blessed One : ßVenerable sir, knowing and seeing what does ignorance get dispelled and knowledge arise?û
4. ßMonks, knowing and seeing the eye, forms, eye-consciousness, eye-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of eye-contact, as impermanent ignorance fades and knowledge arises.
5Ý 8. ßMonks, to the monk knowing and seeing the ear, sounds, ear-consciousness re body-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of body-contact as impermanent, ignorance fades and knowledge arise.
9. ßMonks, knowing and seeing the mind, ideas, mind-consciousness, mind-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of mind-contact as impermanent, ignorance fades and knowledge arises.
10. ßMonks, knowing and seeing thus ignorance fades and knowledge arises.û
34. 6. 2.
(54) Saüyojana Ý Bonds
1. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. Then a certain monk approached the Blessed One, worshipped and sat on a side.
3. Sitting that monk said to the Blessed One-ßVenerable sir, to the monk knowing and seeing how do the bonds get dispelled?û
4Ý9. ßMonks, knowing and seeing the eye, forms, eye-consciousness, eye-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of eye-contact, as impermanent bonds get dispelled.û
Repeat for the ear, nose, tongue, body, and mind.
10. ßMonks, knowing and seeing thus bonds get dispelled.û
34. 6. 3.
(55) Saüyojana 2 Ý Bonds 2
1. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. Then a certain monk approached the Blessed One, worshipped and sat on a side.
3. Sitting that monk said to the Blessed One: ßVenerable sir, to the monk who knows and sees how, do the bonds get completely dispelled?û
4Ý 9. ßMonks, to the monk who knows and sees that the eye, forms, eye-consciousness, eye-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of eye-contact, lack soul the bonds get completely dispelled.û
Repeat for the ear, nose, tongue, body, and mind.
10. ßMonks, to the monk who knows and sees thus the bonds get completely dispelled.û
34. 6. 4Ý5.
(56.Ý57) âsava 1 & 2 Ý Desires 1 & 2
1. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. Then a certain monk approached the Blessed One, worshipped and sat on a side.
3Ý10 Repeat Sutta 54, changing to desires ßVenerable sir, to the monk knowing and seeing what, do desires get dispelled?û
And for 57 changing `as desires get completely destroyed'.
34. 6. 6Ý7.
(58Ý59) Anusaya 1 & 2 Ý Latent Tendencies 1 & 2
1. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi,
2. Then a certain monk approached the Blessed One, worshipped and sat on a side.
3. Sitting that monk said to the Blessed One: ßVenerable sir, to the monk knowing seeing what do the latent tendencies get dispelled?û
For sutta 59: change to `latent tendencies get completely destroyed?'
4. ßMonks, to the monk knowing and seeing the eye, forms, eye-consciousness, eye-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of eye-contact, as impermanent the latent tendencies fade.
5Ý 8. ßMonks, to the monk knowing and seeing the ear, sounds, ear-consciousness re body-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of body-contact as impermanent, the latent tendencies fade.
9. ßMonks, to the monk knowing and seeing the mind, ideas, mind-consciousness, mind-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of mind-contact as impermanent, the latent tendencies fade.
10. ßMonks, to the monk knowing and seeing thus the latent tendencies fade.
For Sutta 59: repeat the same sutta with necessary changes as the `latent tendencies get completely destroyed.'
34. 6. 8.
(60) Pari¤¤à Ý Complete Understanding
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, I will teach you the complete understanding of all supports. Listen carefully.
3. ßMonks, what is the teaching for the complete understanding of all supports?
4. ßOn account of eye and forms arise eye-consciousness. The co-incident arising of these three is contact. On account of contacts are feelings. Seeing it thus the learned noble disciple turns from the eye, forms, eye-consciousness, eye-contact and turns from feelings. Turning loses interest and is released. When released he knows I completely understand my supports.
5Ý 8. ßOn account of ear and sounds, nose and scents, tongue and tastes and on account of body and touches re
9. ßOn account of mind and ideas arise mind-consciousness. The co-incident arising of these three is contact. On account of contacts are feelings. Seeing it thus the learned noble disciple turns from the mind and ideas, mind-consciousness and mind-contact and turns from feelings. Turning loses interest and is released. When released he knows I completely understand my supports.
10. ßMonks, this is the teaching for the complete understanding of all supports.û
34. 6. 9.
(61) Pariyàdinnaü Ý Complete Exhaustion
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, I will teach you the complete exhaustion of all supports. Listen carefully.
3. ßMonks, what is the teaching for the complete exhaustion of all supports?
4. ßOn account of eye and forms arise eye-consciousness. The co-incident arising of these three is contact. On account of contacts are feelings. Seeing it thus the learned noble disciple turns from the eye and forms, eye-consciousness and eye-contact and turns from feelings. Turning loses interest and is released. When released he knows all my supports are exhausted.
5Ý 8. ßOn account of ear and sounds, nose and scents, tongue and tastes and on account of body and touches re
9. ßOn account of mind and ideas arise mind-consciousness. The co-incident arising of these three is contact. On account of contacts are feelings. Seeing it thus the learned noble disciple turns from the mind and ideas, mind-consciousness and mind-contact and turns from feelings. Turning loses interest and is released. When released he knows all my supports are exhausted.
10. ßMonks, this is the teaching for the complete exhaustion of all supports.û
34. 6. 10.
(62) Pariyàdinnaü 2 Ý Complete Exhaustion 2
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, I will teach you the complete exhaustion of all supports. Listen carefully.
3. ßMonks, what is the teaching for the complete exhaustion of all supports?
4. 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, eye-consciousness, 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.
5Ý 8. ßMonks, is the ear re nose re tongue re body, permanent or impermanent?û Repeat as for the eye.
9. Monks, is the mind permanent or impermanent?û ßVenerable sir, it is 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
ßAre ideas, mind-consciousness, or 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?ûßThat 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.û
Repeat for the ear and nose.
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.û
Repeat for the body.
ßHe 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
11. ßMonks, this is the teaching for the complete exhaustion of all attachments.û
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