Sutta Pitaka
Samyutta Nikaya
Volume IV Ý Salayatanavaggo
Samyutta 34 Ý Salayatana Samyutta
Chapter 15 Ý Navapurana Vaggo
34. 15. 1
(146) Kammam Ý Action
1. At one time the Blessed One was living in Devadaha, a hamlet of the Sakyas.
2. The Blessed One addressed the monks from there: ßMonks I will teach present and past action, the cessation of action, and the path leading to the cessation of action. Listen and attend to it carefully.û
3. ßMonks, what is past action?
ßMonks, the eye should be known, as arranged, intended, and felt past action. The ear as arranged, intended and felt past action. The nose as arranged, intended, and felt past action. The tongue as arranged, intended and felt, past action. The body, as arranged, intended and felt past action and the mind as arranged, intended and felt past action.
ßMonks, this is past action.
4. ßMonks, what is present action? Monks, whatever present action done bodily verbally and mentally is called present action.
5. ßMonks, what is the cessation of actions? With the cessation of bodily, verbal and mental action if someone touches release, it is called the cessation of action.
6. ßMonks, what is the path leading to the cessation of action? It is this same noble eightfold path of right view, right thoughts, right speech, right action, right livelihood, right endeavor, right mindfulness and right concentration.
7. ßMonks, I have taught you past action, present action, the cessation of action and the path leading to the cessation of action.
8. ßMonks, whatever should be done by a Teacher out of love and compassion for his disciples, I have done that.
9. ßMonks, these are roots of trees and these empty houses, develop your minds. Do not regret later. This is our advice to you!û
34. 15. 2.
(147) Sappàya 1 Ý Beneficial 1
1. At one time the Blessed One was living in Devadaha, a hamlet of the Sakyas.
2. The Blessed One addressed the monks from there: ßMonks I will teach you the beneficial for extinction. Listen and attend to it carefully. Monks what is beneficial for extinction?
3. ßHere, monks the monk reflects the eye, forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact as impermanent.
4Ý5. Tßhe monk reflects the ear, re the nose, scents nose-consciousness, nose-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of nose-contact as impermanent.
6Ý7. Tßhe monk reflects the tongue, re body, touches, body-consciousness, body-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of body-contact as impermanent.
8. ßThe monk reflects the mind, ideas, mind-consciousness, mind-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of mind-contact as impermanent.
9. ßMonks, this is the method, beneficial for extinction.û
34. 15. 3.
(148) Sappàya 2 Ý Beneficial2
1. At one time the Blessed One was living in Devadaha, a hamlet of the Sakyas.
2. The Blessed One addressed the monks from there: ßMonks I will teach you the beneficial for extinction. Listen and attend to it carefully. Monks what is beneficial for extinction?
3. ßHere, monks the monk reflects the eye, forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact as unpleasant.
4Ý5. ßThe monk reflects the ear, re the nose, scents nose-consciousness, nose-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of nose-contact as unpleasant.
6Ý7. ßThe monk reflects the tongue, re body, touches, body-consciousness, body-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of body-contact as unpleasant.
8. ßThe monk reflects the mind, ideas, mind-consciousness, mind-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of mind-contact as unpleasant.
9. ßMonks, this is the method beneficial for extinction.û
34. 15. 4.
(149) Sappàya 3 Ý Beneficial 3
1. At one time the Blessed One was living in Devadaha, a hamlet of the Sakyas
2. The Blessed One addressed the monks from there: ßMonks I will teach you the beneficial for extinction. Listen and attend to it carefully. Monks what is beneficial for extinction?
3. ßHere, monks the monk reflects the eye, forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact as lacking self
4Ý5. ßThe monk reflects the ear, re the nose, scents nose-consciousness, nose-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of nose-contact as lacking self.
6Ý7. ßThe monk reflects the tongue, re body, touches, body-consciousness, body-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of body-contact as lacking self.
8. ßThe monk reflects the mind, ideas, mind-consciousness, mind-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of mind-contact as lacking self.
9. ßMonks, this is the method beneficial for extinction.û
34. 15. 5.
(150) Sappàya 4 Ý Beneficial 4
1. At one time the Blessed One was living in Devadaha, in a hamlet of the Sakyas.
2. The Blessed One addressed the monks from there: ßMonks I will teach you the beneficial for extinction. Listen and attend to it carefully. Monks what is beneficial for extinction?
3. ßMonks, is the eye permanent or impermanent?û
ßVenerable sir, it is impermanent.û
ßThat which is impermanent is it unpleasant or pleasant?û
ßVenerable sir, it is unpleasant.û
ßThat impermanent, unpleasant, changing thing is it suitable to be considered, it is mine, I am there, it is my self?û ßNo, venerable sir, it is not so.û
ßMonks, are forms re eye-consciousness re eye-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant that arise on account of eye-contact permanent or impermanent?û
ßVenerable sir, they are impermanent.û
ßThat which is impermanent is it unpleasant or pleasant?
ßVenerable sir, it is unpleasant.û
ßThose impermanent, unpleasant changing things are they suitable to be considered, are mine, I am there, it is my self?û ßNo, venerable sir, it is not so.û
4Ý8. Repeat for the ear, re nose, re tongue, re body, and mind.
9. ßMonks the learned noble disciple seeing it thus turns from the eye, forms, eye-consciousness, eye-contact re and turns from whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of mind-contact, loses interest and knows I have nothing more to wish.
10. Monks, this is the beneficial method for extinction.û
34. 15. 6.
(151). Antevàsi Ý Pupil
1. At one time the Blessed One was living in Devadaha, in a hamlet of the Sakyas.
2. The Blessed One addressed the monks from there:
3. ßMonks, the holy life is lived without a pupil and without a teacher.
4. Monks, with a pupil and with a teacher the monk is unpleasant does not have a light living. Without a pupil and without a teacher the monk is pleasant has a light living
5. ßMonks, how is the monk, with a pupil and with a teacher unpleasant, does not have a light living?
6. ßHere, monks, to the monk seeing a form, evil demerit thoughts arise recalling his bonds and thoughts. Those evil thoughts live in him raining evil demerit. Therefore it is said he is with a pupil. Those evil demerit thoughts assail him therefore it is said, with a teacher.
7Ý8. ßAgain, monks, to the monk hearing a sound re scenting a scent, evil demerit thoughts arise recalling his bonds and thoughts. Those evil thoughts live in him raining evil demerit. Therefore it is said he is with a pupil. Those evil demerit thoughts assail him therefore it is said, with a teacher.
9Ý10. ßAgain, monks, to the monk tasting a savory re cognizing a touch evil demerit thoughts arise recalling his bonds and thoughts. Those evil thoughts live in him raining evil demerit. Therefore it is said he is with a pupil. Those evil demerit thoughts assail him therefore it is said, with a teacher.
11. ßAgain, monks, to the monk cognizing an idea, evil demerit thoughts arise recalling his bonds and thoughts. Those evil thoughts live in him raining evil demerit. Therefore it is said he is with a pupil. Those evil demerit thoughts assail him therefore it is said, with a teacher.
12. ßTherefore, monks, the monk with a pupil and with a teacher is unpleasant, does not have a light living.
13. ßMonks, how is the monk, without a pupil and without a teacher pleasant, have a light living?
14. ßHere, monks to the monk seeing a form, evil demerit thoughts do not arise recalling his bonds and thoughts. Evil thoughts do not live in him raining evil demerit. Therefore it is said he is without a pupil. Evil demerit thoughts do not assail him therefore it is said, without a teacher.
15Ý18. ßAgain, monks, to the monk hearing a sound re scenting a scent re tasting a savory re cognizing a touch evil demerit thoughts do not arise recalling his bonds and thoughts. Evil thoughts do not live in him raining evil demerit. Therefore it is said he is without a pupil. Evil demerit thoughts do not assail him therefore it is said, without a teacher.
19. ßAgain, monks, to the monk cognizing an idea evil demerit thoughts do not arise recalling his bonds and thoughts. Evil thoughts do not live in him raining evil demerit. Therefore it is said he is without a pupil. Evil demerit thoughts do not assail him therefore it is said, without a teacher.
20. ßTherefore monks, the monk, without a pupil and without a teacher is pleasant, has a light living. Monks, to this is said living the holy life without a pupil and without a teacher.
21. ßMonks, with a pupil and with a teacher the monk is unpleasant does not have a light living. Without a pupil and without a teacher the monk is pleasant has a light living.û
34.15. 7
(152) Kimatthiya Ý For What Reason
1. At one time the Blessed One was living in Devadaha, in a hamlet of the Sakyas.
2. The Blessed One addressed the monks from there:
3. ßMonks, if wandering ascetics of other sects ask you, for what purpose do you lead the holy in the dispensation of the recluse Gotama, you should reply them thus:
4. ßFriends, for accurate knowledge of unpleasantness, we lead the holy life in the dispensation of the Blessed One.
5. ßMonks, if wandering ascetics of other sects ask you, friends, what is the accurate knowledge of unpleasantness for which you lead the holy life in the dispensation of the recluse Gotama, you should reply them thus:
6Ý11. ßFriends, the eye is unpleasant, for its accurate knowledge the holy life is lived in the dispensation of the Blessed One. Forms are unpleasant, eye-consciousness is unpleasant, eye-contact is unpleasant so also whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact are unpleasant. For their accurate knowledge the holy life is lived in the dispensation of the Blessed One.û
Repeat for the ear, nose, tongue, body, and mind.
12. ßFriends, for accurate knowledge of this unpleasantness the holy life is lived in the dispensation of the Blessed One.
13. ßMonks, when questioned thus, you should explain in this manner.û
34. 15. 8.
(153) Atthinukho pariyàyo Ý There is a method
1. At one time the Blessed One was living in Devadaha, in a hamlet of the Sakyas.
2. The Blessed One addressed the monks from there:
3. ßMonks, is there a method to declare perfection, as birth is destroyed, the holy life is lived to the end, duties are done and I have nothing more to wish, without relying on faith, liking, hearsay, study of conditions or according to ancestry?û
4. ßVenerable sir, the leading to the Teaching is from the Blessed One, hearing it the monks will bear in mindû
5. ßMonks, there is a method to declare perfection, as birth is destroyed, the holy life is lived to the end, duties are done and I have nothing more to wish, without relying on faith, liking, hearsay, study of conditions or according to ancestry.
6. ßMonks, what is that method to declare perfection, as birth is destroyed, the holy life is lived to the end, duties are done and I have nothing more to wish, without relying on faith, liking, hearsay, study of conditions or according to ancestry?
7. ßHere, monks, the monk seeing a form, if there is greed, hate or delusion, knows there is greed, hate or delusion in me and if there is no greed, hate or delusion, knows there is no greed, hate or delusion in me Monks, the fact, the monk seeing a form, if there is greed, hate or delusion, knowing there is greed, hate or delusion in me and if there is no greed, hate or delusion, knowing there is no greed, hate or delusion in me, should this be known by faith, liking, hearsay, study of conditions or going according to ancestry?û
ßNo, venerable sir, it is not soû
ßMonks, shouldn't this thing be known by wise seeing?û
ßYes, venerable sir, it should be.û
ßMonks, this is the method, by which the monk declares perfection, as birth is destroyed, the holy life is lived to the end, duties are done and I have nothing more to wish, without relying on faith, liking, hearsay, study of conditions or according to ancestry
9Ý11. ßAgain, monks the monk hearing a sound re sensing a sent re tasting a savory re cognizing a touch re
12. ßAgain, monks, the monk cognizing an idea, if there is greed, hate or delusion, knows there is greed, hate or delusion in me and if there is no greed, hate or delusion, knows there is no greed, hate or delusion in me Monks, the fact, the monk cognizing an idea, if there is greed, hate or delusion, knowing there is greed, hate or delusion in me and if there is no greed, hate or delusion, knowing there is no greed, hate or delusion in me, should this be known by faith, liking, hearsay, study of conditions or going according to ancestry?û
ßNo, venerable sir, it is not so.û
ßMonks, shouldn't this thing be known by wise seeing?û
ßYes, venerable sir, it should be.û
ßMonks, this is the method, by which the monk declares perfection, as birth is destroyed, the holy life is lived to the end, duties are done and I have nothing more to wish, without relying on faith, liking, hearsay, study of conditions or according to ancestry. He knows, `Birth is destroyed, the holy life is lived to the end, duties are done, I have nothing more to wish'.û
34. 15. 9.
(154) Indriya Ý Mental Faculties
1. At 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 mental faculties are independent. How do the mental faculties become independent?û
4Ý8. ßMonk, to one abiding reflecting the arising and fading of the mental faculty of the eye, there is a turning from the mental faculty of the eye. Monk, to one abiding reflecting the arising and fading of the mental faculty of the ear, re nose, re tongue, re body, there is turning from the mental faculty of body.
9. ßMonk, to one abiding reflecting the arising and fading of the mental faculty of the mind, there is turning from the mental faculty of the mind. Turning there is loss of interest and knowledge arises I am released. He knows, birth is destroyed, the holy life is lived to the end, duties are done and I have nothing more to wish.
10. ßMonk, with this much the mental faculties are independent.û
34. 15. 10.
(155) Kathika Ý An Expounder
1. At 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 an expounder of the Teaching. How does one become an expounder of the Teaching?û
4. ßMonk, the monk gives the Teaching for turning away, losing interest and ceasing the eye, true to those words, he is an expounder of the Teaching Monk, the monk follows up the Teaching, for turning away, losing interest and ceasing of the eye, true to those words, he has fallen to the method of following the Teaching. Monk, the monk turns away, loses interest and ceases the eye, true to those words, he has attained extinction here and now.
5Ý8. Repeat for the ear, nose, tongue, and body.
9. ßMonk, the monk gives the Teaching for turning away, losing interest and ceasing the mind, true to those words, he is an expounder of the Teaching Monk, the monk follows up the Teaching, for turning away, losing interest and ceasing the mind, true to those words, he has fallen to the method of following the Teaching. Monk, the monk turns away, loses interest and ceases the mind, true to those words, he has attained extinction here and now.û
Showing posts with label Salayatana Samyutta. Show all posts
Showing posts with label Salayatana Samyutta. Show all posts
Saturday, April 16, 2011
Samyutta Nikaya - Salayatana Samyutta - Devadaha Vagga
Sutta Pitaka
Samyutta Nikaya
Volume IV Ý Salayatanavaggo
Samyutta 34 Ý Salayatana Samyutta
Chapter 14 Ý Devadaha Vaggo
34. 14. 1.
(134) Devadahakhano Ý At Devadaha (The Right Moment)
1. At one time the Blessed One was living in Devadaha, a hamlet of the Sakyas.
2. The Blessed One addressed the monks from there: ßMonks, I do not say that all monks should be diligent in the six spheres of mental contact nor do I say that all monks should not be diligent in the six spheres of mental contact.û
3. ßThose monks who are worthy have destroyed desires, lived the holy life to the end, done their duties, have put down the weight, attained the highest good, have destroyed the bond `to be' and are released rightfully knowing; to them it is not necessary to say to be diligent in the six doors of mental contact. What is the reason?
4. ßThey have done their duties diligently and it is not possible that they be negligent.
5. ßMonks, those monks who are trainees, have not attained their aim yet and abiding with a wish to end unpleasantness, to them I say, should be diligent in the six spheres of mental contact. What is the reason?
6. ßMonks, to them there are pleasant and unpleasant forms cognizable by eye-consciousness with the contact of which, their minds are not taken possession completely, as a result they have unshaken, aroused effort, unconfused mindfulness established, the body composed, not angry and the mind concentrated in one point; seeing immediate results for them, I say they should be diligent in the six doors of mental contact.
7Ý10. Repeat. ßMonks, to them are pleasant and unpleasant sounds, re scents re tastes, re and touches, cognizable by body-consciousness with the contact of which their minds are not taken possession completely, as a result they have unshaken and aroused effort, unconfused mindfulness established, the body composed, not angry and the mind concentrated in one point, seeing immediate results for them, I say they should be diligent in the six doors of mental contact.
11. ßMonks, to them are pleasant and unpleasant ideas cognizable by mind-consciousness with the contact of which their minds are not taken possession completely, as a result they have unshaken, aroused effort with unconfused mindfulness established; the body composed, not angry and the mind concentrated in one point; seeing immediate results for them, I say they should be diligent in the six doors of mental contact.
34. 14. 2.
(135) Saïgayha Ý Seizing completely
1. At one time the Blessed One was living in Devadaha, a hamlet of the Sakyas.
2. The Blessed One addressed the monks from there: ßMonks, it is a rare chance; you have gained the right moment to lead the holy life.
3. ßMonks I have seen the hell called the six spheres. There, whatever forms seen are only unpleasant, never pleasant, always unwelcome, never welcome, always displeasing never pleasing. Whatever sounds heard, re scents scented, re savories tasted, re touches contacted and ideas cognized are only unpleasant, never pleasant, always unwelcome, never welcome, always displeasing, never pleasing.
ßMonks, it is a rare chance; you have gained the right moment to lead the holy life.
4. ßMonks I have seen the heaven called the six spheres. There, whatever forms seen are only pleasant never unpleasant, always welcome never unwelcome, always pleasing never displeasing. Whatever sounds heard re scents scented, re savories tasted, re touches contacted and ideas cognized are only pleasant never unpleasant always welcome never unwelcome, always pleasing never displeasing.
ßMonks, it is a rare chance; you have gained the right moment to lead the holy life.û
34. 14. 3.
(136) Agayha Ý Not Seizing
1. At one time the Blessed One was living in Devadaha, a hamlet of the Sakyas.
2. The Blessed One addressed the monks from there: ßMonks, gods and men rejoice seeing forms, when forms change, lose interest and cease, gods and men abide unpleasantly. Monks, gods and men rejoice hearing sounds, re scenting scents, re tasting savories re cognizing touches and cognizing ideas. When ideas change, lose interest and cease, gods and men abide unpleasantly.
3. ßMonks, the Thus Gone One worthy and rightfully enlightened knowing, as it really is, the arising, fading, satisfaction, danger and the escape from forms, does not delight in, get attached to and take pleasure in forms. Monks, when forms change, lose interest and cease the Thus Gone One abides pleasantly. Monks, the Thus Gone One worthy and rightfully enlightened knowing, as it really is, the arising, fading, satisfaction, danger and the escape from sounds re scents re savories re touches and ideas does not delight in, get attached to and take pleasure in ideas. Monks, when ideas change, lose interest and cease the Thus Gone One abides pleasantly.û
4. The Teacher further said:
ßForms, sounds, scents, savories, touches and ideas
Are agreeable and welcomed, when as desired. 1
Gods and humans agree that they are pleasant,
When they cease it is considered unpleasant 2
Noble ones see the cessation of the self, as pleasant
It's different from the view of the worldling. 3
Pleasant things are unpleasant to the noble ones
Unpleasant things are pleasant to the noble ones 4
The foolish are confused and ignorant,
And do not understand the Teaching 5
To the mindful and clever the Teaching,
Is clear as though seeing a light. 6.
By those going with the stream `to be',
And in the domains of Death,
It is difficult to understand the Teaching 7
All do not understand enlightenment,
The extinguishing, without desires. 8
5. ßMonks, gods and men rejoice seeing forms, when forms change, lose interest and cease, gods and men abide unpleasantly. Monks, gods and men rejoice hearing sounds re scenting scents re tasting savories re cognizing touches and cognizing ideas. When ideas change, lose interest and cease, gods and men abide unpleasantly.
6. ßMonks, the Thus Gone One worthy and rightfully enlightened knowing, as it really is the arising, fading, satisfaction, danger and the escape from forms, does not delight in, get attached to and take pleasure in forms. Monks, when forms change, lose interest and cease the Thus Gone One abides pleasantly. Monks, the Thus Gone One worthy and rightfully enlightened knowing, as it really is, the arising, fading, satisfaction, danger and the escape from sounds re scents re savories re touches and ideas does not delight in, get attached to and take pleasure in ideas. When they change, lose interest and cease the Thus Gone One abides pleasantly.û
34. 14. 4.
(137) Gayha Sutta Ý
34. 14. 5.
(138) Palàsinà Ý With Mercy
1. At one time the Blessed One was living in Devadaha, a hamlet of the Sakyas.
2. The Blessed One addressed the monks from there: ßMonks give up that which is not yours, it will be for your welfare and pleasantness. What is not yours?
3Ý8. ßMonks, the eye is not yours, dispel it for your welfare and happiness. The ear, nose, tongue, body, and mind is not yours, dispel them for your welfare and happiness.
9. ßMonks, if people carry away, burn or do what they like to the grass, sticks, branches and leaves in Jeta's grove would it occur to you the people are carrying away, burning and doing what they like to us?û
ßNo, venerable sir, that's not so.û
ßWhat is the reason?û
ßVenerable sir, they are not the self, or the belongings of the self.û
10. ßIn the same manner, monks, the eye is not yours, dispel it for your welfare and happiness. The ear, nose, tongue, body, and mind is not yours, dispel them for your welfare and happiness.û
34.14. 6.
(139) Palàsinà 2 Ý With Mercy 2
1. At one time the Blessed One was living in Devadaha, a hamlet of the Sakyas.
2. The Blessed One addressed the monks from there: ßMonks give up that which is not yours, it will be for your welfare and pleasantness. What is not yours?
3Ý8. ßMonks, forms are not yours, dispel them for your welfare and happiness. Sounds, scents, savories, touches and ideas are not yours, dispel them for your welfare and happiness.
9. ßMonks, if people carry away, burn or do what they like to the grass, sticks, branches and leaves in Jeta's grove would it occur to you the people are carrying away, burning and doing what they like to us?û
ßNo, venerable sir, that's not so.û
ßWhat is the reason?û
ßVenerable sir, they are not the self, or the belongings of the self.û
10. ßIn the same manner, monks, forms are not yours, dispel them for your welfare and happiness. The sounds, scents, savories, touches and ideas are not yours, dispel them for your welfare and happiness.û
34. 14. 7.
(140) Hetunà ajjhatta 1 Ý With selfish reasons 1
1. At one time the Blessed One was living in Devadaha, a hamlet of the Sakyas
2. The Blessed One addressed the monks from there:
3. ßMonks the eye is impermanent, so also the reasons on account of which the eye arose are impermanent, so how could the eye be permanent?
4. ßMonks the ear is impermanent, so also the reasons on account of which the ear arose are impermanent, so how could the ear be permanent?
5. Repeat for the nose.
6. ßMonks the tongue is impermanent, so also the reasons on account of which the tongue arose are impermanent, so how could the tongue be permanent?
7. Repeat for the body.
8. ßMonks the mind is impermanent, so also the reasons on account of which the mind arose are impermanent, so how could the mind be permanent?
9. ßMonks, the learned noble disciple seeing it thus turns from the eye, ear, nose, tongue, body and the mind. Turning loses interest and knows there is nothing more to wish.û
34. 14. 8.
(141) Hetunà ajjhatta 2 Ý With Selfish Reasons 2
1. At one time the Blessed One was living in Devadaha, a hamlet of the Sakyas.
2. The Blessed One addressed the monks from there:
3. ßMonks the eye is unpleasant, so also the reasons on account of which the eye arose are unpleasnt, so how could the eye be pleasant?
4. ßMonks the ear is unpleasant, so also the reasons on account of which the ear arose are unpleasant, so how could the ear be pleasant?
5. Repeat for the mose.
6. ßMonks the tongue is unpleasant, so also the reasons on account of which the tongue arose are unpleasant, so how could the tongue be pleasant?
7. Repeat for the body.
8. ßMonks the mind is unpleasant, so also the reasons on account of which the mind arose are unpleasant, so how could the mind be pleasant?
9. ßMonks, the learned noble disciple seeing it thus turns from the eye, ear, nose, tongue, body and the mind. Turning loses interest and knows there is nothing more to wish.
34. 14. 9.
(142) Hetunà ajjhatta 3 Ý With Selfish Reasons 3
1. At one time the Blessed One was living in Devadaha, a hamlet of the Sakyas.
2. The Blessed One addressed the monks from there:
3. ßMonks the eye lacks self, so also the reasons on account of which the eye arose lack self, so how could the eye be self?
4. ßMonks the ear lacks self, so also the reasons on account of which the ear arose lack self, so how could the ear be self?
5. Repeat for the nose.
6. ßMonks the tongue lacks self, so also the reasons on account of which the tongue arose lack self, so how could the tongue be self?
7. Repeat for the body.
8. ßMonks the mind lacks self, so also the reasons on account of which the mind arose lack self, so how could the mind be self?
9. ßMonks, the learned noble disciple seeing it thus turns from the eye, ear, nose, tongue, body and the mind. Turning loses interest and knows there is nothing more to wish.û
34. 14. 10.
(143) Hetunà Bahirà 1 Ý With External Reasons 1
1. At one time the Blessed One was living in Devadaha, a hamlet of the Sakyas.
2. The Blessed One addressed the monks from there:
3. ßMonks forms are impermanent, so also the reasons on account of which forms arose are impermanent, so how could forms be permanent?
4. ßMonks sounds are impermanent, so also the reasons on account of which sounds arose are impermanent, so how could sounds be permanent?
5. Repeat for scents
6. ßMonks tastes are impermanent, so also the reasons on account of which tastes arose are impermanent, so how could tastes be permanent?
7. Repeat for touches.
8. ßMonks ideas are impermanent, so also the reasons on account of which ideas arose are impermanent, so how could ideas be permanent?
9. ßMonks, the learned noble disciple seeing it thus turns from forms, sounds, scents, tastes, touches and ideasòurning loses interest and knows there is nothing more to wish.
34. 14. 11.
(144) Hetunà bàhira 2 Ý With External Reasons 2
1. At one time the Blessed One was living in Devadaha, a hamlet of the Sakyas
2. The Blessed One addressed the monks from there:
3. ßMonks forms are unpleasant, so also the reasons on account of which forms arose are unpleasnt, so how could forms be pleasant?
4. ßMonks sounds are unpleasant, so also the reasons on account of which sounds arose are unpleasant, so how could sounds be pleasant?
5. Repeat for scents
6. ßMonks tastes are unpleasant, so also the reasons on account of which tasts arose are unpleasant, so how could tastes be pleasant?
7. Repeat for touches.
8. ßMonks ideas are unpleasant, so also the reasons on account of which ideas arose are unpleasant, so how could ideas be pleasant?
9. ßMonks, the learned noble disciple seeing it thus turns from forms, sounds, scents, tastes, touches and ideas. Turning loses interest and knows there is nothing more to wish.û
34. 14. 12.
(145) Hetunà bahirà 3 Ý With External Reasons 3
1. At one time the Blessed One was living in Devadaha, a hamlet of the Sakyas.
2. The Blessed One addressed the monks from there:
3. ßMonks forms lack self, so also the reasons on account of which forms arose lack self, so how could forms be self?
4. ßMonks sounds lack self, so also the reasons on account of which sounds arose lack self, so how could sounds be self?
5. Repeat for scents
6. ßMonks tastes lack self, so also the reasons on account of which tastes arose lack self, so how could tastes be self?
7. Repeat for touches.
8. ßMonks ideas lack self, so also the reasons on account of which ideas arose lack self, so how could ideas be self?
9. ßMonks, the learned noble disciple seeing it thus turns from forms, sounds, scents, tastes, touches and ideas Turning loses interest and knows there is nothing more to wish.û
Samyutta Nikaya
Volume IV Ý Salayatanavaggo
Samyutta 34 Ý Salayatana Samyutta
Chapter 14 Ý Devadaha Vaggo
34. 14. 1.
(134) Devadahakhano Ý At Devadaha (The Right Moment)
1. At one time the Blessed One was living in Devadaha, a hamlet of the Sakyas.
2. The Blessed One addressed the monks from there: ßMonks, I do not say that all monks should be diligent in the six spheres of mental contact nor do I say that all monks should not be diligent in the six spheres of mental contact.û
3. ßThose monks who are worthy have destroyed desires, lived the holy life to the end, done their duties, have put down the weight, attained the highest good, have destroyed the bond `to be' and are released rightfully knowing; to them it is not necessary to say to be diligent in the six doors of mental contact. What is the reason?
4. ßThey have done their duties diligently and it is not possible that they be negligent.
5. ßMonks, those monks who are trainees, have not attained their aim yet and abiding with a wish to end unpleasantness, to them I say, should be diligent in the six spheres of mental contact. What is the reason?
6. ßMonks, to them there are pleasant and unpleasant forms cognizable by eye-consciousness with the contact of which, their minds are not taken possession completely, as a result they have unshaken, aroused effort, unconfused mindfulness established, the body composed, not angry and the mind concentrated in one point; seeing immediate results for them, I say they should be diligent in the six doors of mental contact.
7Ý10. Repeat. ßMonks, to them are pleasant and unpleasant sounds, re scents re tastes, re and touches, cognizable by body-consciousness with the contact of which their minds are not taken possession completely, as a result they have unshaken and aroused effort, unconfused mindfulness established, the body composed, not angry and the mind concentrated in one point, seeing immediate results for them, I say they should be diligent in the six doors of mental contact.
11. ßMonks, to them are pleasant and unpleasant ideas cognizable by mind-consciousness with the contact of which their minds are not taken possession completely, as a result they have unshaken, aroused effort with unconfused mindfulness established; the body composed, not angry and the mind concentrated in one point; seeing immediate results for them, I say they should be diligent in the six doors of mental contact.
34. 14. 2.
(135) Saïgayha Ý Seizing completely
1. At one time the Blessed One was living in Devadaha, a hamlet of the Sakyas.
2. The Blessed One addressed the monks from there: ßMonks, it is a rare chance; you have gained the right moment to lead the holy life.
3. ßMonks I have seen the hell called the six spheres. There, whatever forms seen are only unpleasant, never pleasant, always unwelcome, never welcome, always displeasing never pleasing. Whatever sounds heard, re scents scented, re savories tasted, re touches contacted and ideas cognized are only unpleasant, never pleasant, always unwelcome, never welcome, always displeasing, never pleasing.
ßMonks, it is a rare chance; you have gained the right moment to lead the holy life.
4. ßMonks I have seen the heaven called the six spheres. There, whatever forms seen are only pleasant never unpleasant, always welcome never unwelcome, always pleasing never displeasing. Whatever sounds heard re scents scented, re savories tasted, re touches contacted and ideas cognized are only pleasant never unpleasant always welcome never unwelcome, always pleasing never displeasing.
ßMonks, it is a rare chance; you have gained the right moment to lead the holy life.û
34. 14. 3.
(136) Agayha Ý Not Seizing
1. At one time the Blessed One was living in Devadaha, a hamlet of the Sakyas.
2. The Blessed One addressed the monks from there: ßMonks, gods and men rejoice seeing forms, when forms change, lose interest and cease, gods and men abide unpleasantly. Monks, gods and men rejoice hearing sounds, re scenting scents, re tasting savories re cognizing touches and cognizing ideas. When ideas change, lose interest and cease, gods and men abide unpleasantly.
3. ßMonks, the Thus Gone One worthy and rightfully enlightened knowing, as it really is, the arising, fading, satisfaction, danger and the escape from forms, does not delight in, get attached to and take pleasure in forms. Monks, when forms change, lose interest and cease the Thus Gone One abides pleasantly. Monks, the Thus Gone One worthy and rightfully enlightened knowing, as it really is, the arising, fading, satisfaction, danger and the escape from sounds re scents re savories re touches and ideas does not delight in, get attached to and take pleasure in ideas. Monks, when ideas change, lose interest and cease the Thus Gone One abides pleasantly.û
4. The Teacher further said:
ßForms, sounds, scents, savories, touches and ideas
Are agreeable and welcomed, when as desired. 1
Gods and humans agree that they are pleasant,
When they cease it is considered unpleasant 2
Noble ones see the cessation of the self, as pleasant
It's different from the view of the worldling. 3
Pleasant things are unpleasant to the noble ones
Unpleasant things are pleasant to the noble ones 4
The foolish are confused and ignorant,
And do not understand the Teaching 5
To the mindful and clever the Teaching,
Is clear as though seeing a light. 6.
By those going with the stream `to be',
And in the domains of Death,
It is difficult to understand the Teaching 7
All do not understand enlightenment,
The extinguishing, without desires. 8
5. ßMonks, gods and men rejoice seeing forms, when forms change, lose interest and cease, gods and men abide unpleasantly. Monks, gods and men rejoice hearing sounds re scenting scents re tasting savories re cognizing touches and cognizing ideas. When ideas change, lose interest and cease, gods and men abide unpleasantly.
6. ßMonks, the Thus Gone One worthy and rightfully enlightened knowing, as it really is the arising, fading, satisfaction, danger and the escape from forms, does not delight in, get attached to and take pleasure in forms. Monks, when forms change, lose interest and cease the Thus Gone One abides pleasantly. Monks, the Thus Gone One worthy and rightfully enlightened knowing, as it really is, the arising, fading, satisfaction, danger and the escape from sounds re scents re savories re touches and ideas does not delight in, get attached to and take pleasure in ideas. When they change, lose interest and cease the Thus Gone One abides pleasantly.û
34. 14. 4.
(137) Gayha Sutta Ý
34. 14. 5.
(138) Palàsinà Ý With Mercy
1. At one time the Blessed One was living in Devadaha, a hamlet of the Sakyas.
2. The Blessed One addressed the monks from there: ßMonks give up that which is not yours, it will be for your welfare and pleasantness. What is not yours?
3Ý8. ßMonks, the eye is not yours, dispel it for your welfare and happiness. The ear, nose, tongue, body, and mind is not yours, dispel them for your welfare and happiness.
9. ßMonks, if people carry away, burn or do what they like to the grass, sticks, branches and leaves in Jeta's grove would it occur to you the people are carrying away, burning and doing what they like to us?û
ßNo, venerable sir, that's not so.û
ßWhat is the reason?û
ßVenerable sir, they are not the self, or the belongings of the self.û
10. ßIn the same manner, monks, the eye is not yours, dispel it for your welfare and happiness. The ear, nose, tongue, body, and mind is not yours, dispel them for your welfare and happiness.û
34.14. 6.
(139) Palàsinà 2 Ý With Mercy 2
1. At one time the Blessed One was living in Devadaha, a hamlet of the Sakyas.
2. The Blessed One addressed the monks from there: ßMonks give up that which is not yours, it will be for your welfare and pleasantness. What is not yours?
3Ý8. ßMonks, forms are not yours, dispel them for your welfare and happiness. Sounds, scents, savories, touches and ideas are not yours, dispel them for your welfare and happiness.
9. ßMonks, if people carry away, burn or do what they like to the grass, sticks, branches and leaves in Jeta's grove would it occur to you the people are carrying away, burning and doing what they like to us?û
ßNo, venerable sir, that's not so.û
ßWhat is the reason?û
ßVenerable sir, they are not the self, or the belongings of the self.û
10. ßIn the same manner, monks, forms are not yours, dispel them for your welfare and happiness. The sounds, scents, savories, touches and ideas are not yours, dispel them for your welfare and happiness.û
34. 14. 7.
(140) Hetunà ajjhatta 1 Ý With selfish reasons 1
1. At one time the Blessed One was living in Devadaha, a hamlet of the Sakyas
2. The Blessed One addressed the monks from there:
3. ßMonks the eye is impermanent, so also the reasons on account of which the eye arose are impermanent, so how could the eye be permanent?
4. ßMonks the ear is impermanent, so also the reasons on account of which the ear arose are impermanent, so how could the ear be permanent?
5. Repeat for the nose.
6. ßMonks the tongue is impermanent, so also the reasons on account of which the tongue arose are impermanent, so how could the tongue be permanent?
7. Repeat for the body.
8. ßMonks the mind is impermanent, so also the reasons on account of which the mind arose are impermanent, so how could the mind be permanent?
9. ßMonks, the learned noble disciple seeing it thus turns from the eye, ear, nose, tongue, body and the mind. Turning loses interest and knows there is nothing more to wish.û
34. 14. 8.
(141) Hetunà ajjhatta 2 Ý With Selfish Reasons 2
1. At one time the Blessed One was living in Devadaha, a hamlet of the Sakyas.
2. The Blessed One addressed the monks from there:
3. ßMonks the eye is unpleasant, so also the reasons on account of which the eye arose are unpleasnt, so how could the eye be pleasant?
4. ßMonks the ear is unpleasant, so also the reasons on account of which the ear arose are unpleasant, so how could the ear be pleasant?
5. Repeat for the mose.
6. ßMonks the tongue is unpleasant, so also the reasons on account of which the tongue arose are unpleasant, so how could the tongue be pleasant?
7. Repeat for the body.
8. ßMonks the mind is unpleasant, so also the reasons on account of which the mind arose are unpleasant, so how could the mind be pleasant?
9. ßMonks, the learned noble disciple seeing it thus turns from the eye, ear, nose, tongue, body and the mind. Turning loses interest and knows there is nothing more to wish.
34. 14. 9.
(142) Hetunà ajjhatta 3 Ý With Selfish Reasons 3
1. At one time the Blessed One was living in Devadaha, a hamlet of the Sakyas.
2. The Blessed One addressed the monks from there:
3. ßMonks the eye lacks self, so also the reasons on account of which the eye arose lack self, so how could the eye be self?
4. ßMonks the ear lacks self, so also the reasons on account of which the ear arose lack self, so how could the ear be self?
5. Repeat for the nose.
6. ßMonks the tongue lacks self, so also the reasons on account of which the tongue arose lack self, so how could the tongue be self?
7. Repeat for the body.
8. ßMonks the mind lacks self, so also the reasons on account of which the mind arose lack self, so how could the mind be self?
9. ßMonks, the learned noble disciple seeing it thus turns from the eye, ear, nose, tongue, body and the mind. Turning loses interest and knows there is nothing more to wish.û
34. 14. 10.
(143) Hetunà Bahirà 1 Ý With External Reasons 1
1. At one time the Blessed One was living in Devadaha, a hamlet of the Sakyas.
2. The Blessed One addressed the monks from there:
3. ßMonks forms are impermanent, so also the reasons on account of which forms arose are impermanent, so how could forms be permanent?
4. ßMonks sounds are impermanent, so also the reasons on account of which sounds arose are impermanent, so how could sounds be permanent?
5. Repeat for scents
6. ßMonks tastes are impermanent, so also the reasons on account of which tastes arose are impermanent, so how could tastes be permanent?
7. Repeat for touches.
8. ßMonks ideas are impermanent, so also the reasons on account of which ideas arose are impermanent, so how could ideas be permanent?
9. ßMonks, the learned noble disciple seeing it thus turns from forms, sounds, scents, tastes, touches and ideasòurning loses interest and knows there is nothing more to wish.
34. 14. 11.
(144) Hetunà bàhira 2 Ý With External Reasons 2
1. At one time the Blessed One was living in Devadaha, a hamlet of the Sakyas
2. The Blessed One addressed the monks from there:
3. ßMonks forms are unpleasant, so also the reasons on account of which forms arose are unpleasnt, so how could forms be pleasant?
4. ßMonks sounds are unpleasant, so also the reasons on account of which sounds arose are unpleasant, so how could sounds be pleasant?
5. Repeat for scents
6. ßMonks tastes are unpleasant, so also the reasons on account of which tasts arose are unpleasant, so how could tastes be pleasant?
7. Repeat for touches.
8. ßMonks ideas are unpleasant, so also the reasons on account of which ideas arose are unpleasant, so how could ideas be pleasant?
9. ßMonks, the learned noble disciple seeing it thus turns from forms, sounds, scents, tastes, touches and ideas. Turning loses interest and knows there is nothing more to wish.û
34. 14. 12.
(145) Hetunà bahirà 3 Ý With External Reasons 3
1. At one time the Blessed One was living in Devadaha, a hamlet of the Sakyas.
2. The Blessed One addressed the monks from there:
3. ßMonks forms lack self, so also the reasons on account of which forms arose lack self, so how could forms be self?
4. ßMonks sounds lack self, so also the reasons on account of which sounds arose lack self, so how could sounds be self?
5. Repeat for scents
6. ßMonks tastes lack self, so also the reasons on account of which tastes arose lack self, so how could tastes be self?
7. Repeat for touches.
8. ßMonks ideas lack self, so also the reasons on account of which ideas arose lack self, so how could ideas be self?
9. ßMonks, the learned noble disciple seeing it thus turns from forms, sounds, scents, tastes, touches and ideas Turning loses interest and knows there is nothing more to wish.û
Samyutta Nikaya - Salayatana Samyutta - Gahapati Vagga
Sutta Pitaka
Samyutta Nikaya
Volume IV Ý Salayatanavaggo
Samyutta 34 Ý Salayatana Samyutta
Chapter 13 Ý Gahapati Vaggo
34. 13. 1.
(124) Vesali Ý The Householder of Vesali
1. At one time the Blessed One lived in a gabled hall in the Great Forest.
2. Then the householder Ugga of Vesali approached the Blessed One, worshipped and sat on a side.
3. Sitting on a side the householder Ugga of Vesali said to the Blessed One: ßVenerable sir, what is the reason for a certain person to attain extinction here and now and another person not attain extinction here and now?û
4Ý9 ßHouseholder, the monk sees agreeable, welcome forms cognizable by eye-consciousness. They arouse sensual desires and promote attachments. The monk delights, welcomes and stays attached to them. Settling there, consciousness holds it. Householder, with holdings the monk does not extinguish. Householder, the monk hears agreeable welcome sounds, cognizes agreeable welcome scents, tastes agreeable welcome savories and cognizes agreeable welcome touches. Householder, the monk cognizes agreeable, welcome ideas cognizable by mind-consciousness. They arouse sensual desires and promote attachments. The monk delights, welcomes and stays attached to them. Settling in those ideas, consciousness holds it. Householder, with holdings the monk does not extinguish.
10. ßHouseholder, this is the reason for a certain person not to extinguish here and now.
11Ý16. ßHouseholder, the monk sees agreeable, welcome forms cognizable by eye-consciousness. They arouse sensual desires and promote attachments. The monk does not delight, welcome and stay attached to them. Consciousness does not settle and hold them. Householder, without holdings the monk extinguishes. Repeat for sounds, scents, savories, touches and ideas
17. ßHouseholder, this is the reason for a certain person to extinguish here and now.û
34. 13. 2.
(125) Vajji Ý The Householder of Vajji
1. At one time the Blessed One lived with the Vajji's in the village, Hatthi.
2. Then the householder Ugga of the village Hatthi approached the Blessed One, worshipped and sat on a side.
3. Sitting on a side the householder Ugga of the village Hatthi said to the Blessed One: ßVenerable sir, what is the reason for a certain person not to attain extinction here and now and another person to attain extinction here and now?û
4. ßHouseholder, the monk sees agreeable, welcome forms cognizable by eye-consciousness. They arouse sensual desires and promote attachments. The monk delights, welcomes and stays attached to them. Settling in those forms, consciousness holds them. Householder, with holdings the monk does not extinguish.
5Ý8. ßHouseholder, the monk hears agreeable welcome sounds, cognizes agreeable welcome scents, tastes agreeable welcome savories and cognizes agreeable welcome touches.
9. ßHouseholder, the monk cognizes agreeable, welcome ideas cognizable by mind-consciousness. They arouse sensual desires and promote attachments. The monk delights, welcomes and stays attached to them. Settling in those ideas consciousness holds them. Householder, with holdings the monk does not extinguish.
10. ßHouseholder, this is the reason for a certain person not to extinguish here and now.
11Ý16. ßHouseholder, the monk sees agreeable, welcome forms cognizable by eye-consciousness. They arouse sensual desires and promote attachments. The monk does not delight, welcome and stay attached to them. Consciousness does not settle and hold them. Householder, without holdings the monk extinguishes.
17. ßHouseholder, this is the reason for a certain person to extinguish here and now.û
34. 13. 3.
(126) Nàlandà Ý The Householder Upàli
1. At one time the Blessed One lived in the mango orchard of Pàvàrika.
2. Then the householder Upàli approached the Blessed One, worshipped and sat on a side.
3. Sitting on a side the householder Upàli said to the Blessed One: ßVenerable sir, what is the reason for a certain person not to attain extinction here and now and another person to attain extinction here and now?û
4Ý16. Repeat as above Sutta.
17. ßHouseholder, this is the reason for a certain person to extinguish here and now.û
34. 13. 4.
(127) Bhàradvàja Ý Venerable Piõóola Bhàradvàja
1. At one time venerable Piõóola Bhàradvàja lived in Kosambi in the monastery offered by Ghosita.
2. Then king Udena approached venerable Piõóola Bhàradvàja, exchanged friendly greetings and sat on side.
3. King Udena sitting on a side said to venerable Piõóola Bhàradvàja: ßBhàradvàja, why do these young monks with black hair, in the prime of youth, not enjoying sensual pleasures devote their life to lead a complete and pure holy life until the end of their lives?û
4. ßGreat King, the Blessed One who knows and sees is worthy and rightfully enlightened has said: `Monks, think of them who are like your mothers as your mother, of them who are like your sisters as your sister, of them who are like your daughters as your daughter. This is the reason for the young monks with black hair, in the prime of youth, not to enjoy sensual pleasures, to devote their life to lead a complete and pure holy life until the end of their lives.û
5. ßBhàradvàja, the mind is greedy and even towards a woman of your mother's age, or even towards a woman of your sister's age, greedy thoughts would arise. Is there another reason for these young monks with black hair, in the prime of youth, to not enjoy sensual pleasures, to devote their lives to lead a complete and pure holy life until the end of their lives?û
6. ßGreat King, the Blessed One who knows and sees is worthy and rightfully enlightened has said: `Come! Monks, reflect this same body up from the feet, down from the top of the head, enclosed with the skin on all sides as filled with impurities. There are in this body, hairs of the head and of the body, nails, teeth, skin, flesh, veins, bones, bone-marrow, kidneys, heart, liver, pleura, spleen, lungs, entrails, lower intestines, stomach, excreta, bile, mucus, pus, blood, sweat, oil of the skin, tears, eye-wax, spit, snot, oil of the joints and urine' Great king, this is also a reason for the young monks with black hair, in the prime of youth, not to enjoy sensual pleasures, to devote their lives to lead a complete and pure holy life until the end of their lives.û
7. ßBhàradvàja, it is easy for monks developed, in the body, virtues, mind and in wisdom to lead a complete and pure holy life until the end of their lives. Yet on a certain day, what is reflected as impure would not reflect as impure to him. Is there another reason for these young monks with black hair, in the prime of youth, to not enjoy sensual pleasures, to devote their lives to lead a complete and pure holy life until the end of their lives?û
8. ßGreat King, the Blessed One who knows and sees is worthy and rightfully enlightened has said: `Come! Monks, seeing a form you should not take the sign or its details. If it happened that you lived with the mental faculty of the eye unguarded with evil demerit and displeasing covetousness streaming from your mind, fall to the method of guarding your mind and the mental faculty of the eye.û
Repeat for the ear, nose, tongue, and body.
ßMonks, cognizing an idea do not take the sign or its details. If it happened that you lived with the mental faculty of the mind unguarded with evil demerit and displeasing covetousness streaming from your mind, you should fall to the method of guarding your mind and the mental faculty of the mind. Great king, this is also a reason for the young monks with black hair, in the prime of youth, not to enjoy sensual pleasures, to devote their lives to lead a complete and pure holy life until the end of their lives.û
9. ßGood Bhàradvàja, these words of the Blessed One who knows and sees is worthy and rightfully enlightened are wonderful and surprising. This is the reason for the young monks with black hair, in the prime of youth, not to enjoy sensual pleasures, to devote their lives to lead a complete and pure holy life until the end of their lives.û
10. ßGood Bhàradvàja, when I enter the women's quarters bodily, verbally, and mentally unguarded, mindfulness not established and mental faculties unprotected, I enter it with a lot of greed. When I enter the women's quarters bodily, verbally, and mentally guarded, mindfulness established and mental faculties protected, I enter it without a lot of greed.û
11. ßGood Bhàradvàja, I understand it! It is like something overturned is reinstated, something covered is made manifest, as though the path was shown to them who have lost their way. It's as though an oil lamp was lighted for those who have their sight to see forms. Good Bhàradvàja has explained the Teaching in many ways. Now I take refuge in that Blessed One, in the Teaching and the Community of monks. Good Bhàradvàja remember me as a lay disciple who has taken refuge from today until my life lasts.û
34. 13. 5.
(128) Soõo Ý The Householder Soõa
1. At one time the Blessed One lived in the squirrels' sanctuary in the bamboo grove in Rajagaha.
2. Then the householder's son Soõa approached the Blessed One, worshipped and sat on a side.
3. Sitting on a side the householder's son, Soõa said to the Blessed One: ßVenerable sir, what is the reason for a certain person to attain extinction here and now and another person not attain extinction here and now?û
4Ý6. Repeat as above Sutta 124.
17. ßHouseholder, this is the reason for a certain person to extinguish here and now.û
34. 13. 6.
(129) Ghosita Ý The householder Ghosita
1. At one time venerable ânanda was living in Ghosita's monastery in Kosambi.
2. Then the householder Ghosita approached venerable ânanda, worshipped and sat on a side.
3. Sitting the householder Ghosita said to venerable ânanda: ßVenerable sir, ânanda, the Blessed One had said `the diversity of elements' What is the diversity of elements?û
4. ßHouseholder, there are forms for the eye element, agreeable eye-consciousness and pleasant feelings that arise on account of pleasant contacts. There are forms for the eye element, disagreeable eye-consciousness and unpleasant feelings that arise on account of unpleasant contacts. There are forms for the eye element, neither agreeable nor disagreeable eye-consciousness and neither pleasant nor unpleasant feelings that arise on account of neither pleasant nor unpleasant contacts.
5. ßHouseholder, there are sounds for the ear element re
6. ßHouseholder, there are scents for the nose element re
7. ßHouseholder, there are tastes for the tongue-element, agreeable tongue-consciousness and pleasant feelings that arise on account of pleasant contacts. There are tastes for the tongue-element, disagreeable tongue-consciousness and unpleasant feelings that arise on account of unpleasant contacts. There are tastes for the tongue-element, neither agreeable nor disagreeable tongue-consciousness and neither pleasant nor unpleasant feelings that arise on account of neither pleasant nor unpleasant contacts.
8. ßHouseholder, there are touches for the body element re
9. ßHouseholder, there are ideas for the mind element, agreeable mind-consciousness and pleasant feelings that arise on account of pleasant contacts. There are ideas for the mind element, disagreeable mind-consciousness and unpleasant feelings that arise on account of unpleasant contacts. There are ideas for the mind element, neither agreeable nor disagreeable mind-consciousness and neither pleasant nor unpleasant feelings that arise on account of neither pleasant nor unpleasant contacts.
10. ßHouseholder, these are all the diverse elements told by the Blessed One.û
34. 13. 7.
(130) Hàliddako Ý The Householder Hàliddakàni
1. At one time venerable Mahàkaccàna was living on the Pavatta rock in a house where large hawks abound.
2. Then the householder Hàliddakàni approached venerable Mahàkaccàna worshipped and sat on a side.
3. Sitting on a side the householder Hàliddakàni said: ßVenerable sir, the Blessed One had said on account of diverse elements arise diverse contacts, on account of diverse contacts arise diverse feelings. Venerable sir, how do diverse contacts arise on account of diverse elements and how do diverse feelings arise on account of diverse contacts?û
4. ßHere householder, the monk seeing a form knows it is pleasant, knows eye consciousness is pleasant and he knows on account of a pleasant contact is a pleasant feeling. The monk seeing a form knows it is unpleasant, knows the eye consciousness is unpleasant and he knows on account of an unpleasant contact is an unpleasant feeling. The monk seeing a form knows it is neither unpleasant nor pleasant, knows eye consciousness is neither unpleasant nor pleasant and he knows on account of a neither unpleasant nor pleasant contact is a neither unpleasant nor pleasant feeling.
5Ý9. ßAgain, householder, the monk hearing a sound, cognizing a scent, tasting a savory, cognizing a touch, cognizing an idea the monk knows it is pleasant, knows mind consciousness is pleasant and he knows on account of a pleasant contact is a pleasant feeling. The monk cognizing an idea knows it is unpleasant, knows mind consciousness is unpleasant and he knows on account of an unpleasant contact is an unpleasant feeling. The monk cognizing an idea knows it is neither unpleasant nor pleasant, knows mind consciousness is neither unpleasant nor pleasant and he knows on account of a neither unpleasant nor pleasant contact is a neither unpleasant nor pleasant feeling.
10. ßHouseholder, in this manner, diverse contacts arise on account of diverse elements and diverse feelings arise on account of diverse contacts.û
34. 13. 8.
(131) Nakulapita Ý The Householder Nakula Father
1. At one time the Blessed One lived in the deer park, in the Bhesakala forest among the Sunsumara rocks.
2. Then the householder, Nakula father approached the Blessed One, worshipped and sat on a side.
3. Sitting on a side the householder, Nakula father said to the Blessed One: ßVenerable sir, what is the reason for a certain person not to attain extinction here and now and another person to attain extinction here and now?û
4. ßHouseholder, the monk sees agreeable, welcome forms cognizable by eye-consciousness. They arouse sensual desires and promote attachments. The monk delights, welcomes and stays attached to them. Settling in those forms, consciousness holds them. Householder, with holdings the monk does not extinguish.
5Ý8. ßHouseholder, the monk hears agreeable welcome sounds, cognizes agreeable welcome scents, tastes agreeable welcome savories and cognizes agreeable welcome touches.
9. ßHouseholder, the monk cognizes agreeable, welcome ideas cognizable by mind-consciousness. They arouse sensual desires and promote attachments. The monk delights, welcomes and stays attached to them. Settling in those ideas consciousness holds them. Householder, with holdings the monk does not extinguish.
10. ßHouseholder, this is the reason for a certain person not to extinguish here and now.
1Ý6. ßHouseholder, the monk sees agreeable, welcome forms cognizable by eye-consciousness. They arouse sensual desires and promote attachments. The monk does not delight, welcome and stay attached to them. Consciousness does not settle and hold them. Householder, without holdings the monk extinguishes.
17. ßHouseholder, this is the reason for a certain person to extinguish here and now.û
34. 13. 9.
(132) Lohicco Ý The Brahmin Lohicca
1. At one time venerable Mahàkaccàna lived in a hut of leaves in a place called the Capricorn's mouth.
2. At that time, some pupils, youngsters of the Brahmin Lohicca had gone to collect firewood and they approached venerable Mahàkaccàna's leaves hut, not entering it they walked around it, passing comments loudly and exchanging jokes among themselves. `These shaven headed menials, recluses born from the feet of Brahma, these carriers of loads are honored, revered, and esteemed!'
3. Then venerable Mahàkaccàna appeared from the leaves hut and said to those youngsters: ßYoung men do not make a noise! I will teach you.û
When this was said the young men kept silence.
4. Then venerable Mahàkaccàna said these stanzas to them:
ßIn the past too there were virtuous brahmins,
Who lived guarding their mental doors of contact,
They abode anger overcome! 1.
Attached to the Teaching,
They raised their minds, to a higher degree.
I abide, above the intoxicated by birth
They live a life of lawlessness. 2
Overcome by anger some punish,
The infirm and also the firm
Those with unprotected doors are foolish,
Birth as human beings, they gained in a dream. 3
Some do not destroy seedlings and plants,
Bathe early, learn the Brahmin scriptures,
Wear a rough skin and a dirty head dress,
Repeating the scriptures is their austerity. 4
They are deceitful, crafty and punishing.
Gain purity by washing with water.
This is how they grade themselves.
They do nothing to develop the mind. 5
The path of purity is concentrating,
Purifying the mind undisturbed.
Without hurting any beings,
Attain that purity. 6
5. Then those young men angry and displeased approached the Brahmin Lohiccha and said: ßGood one, know this, the recluse Mahàkaccàna in a way depreciates the Brahmin scriptures and abuses them.û
The Brahmin Lohiccha hearing this was angry and displeased.
6. Then it occurred to the Brahmin Lohiccha, it is not suitable for one like me, to scold and depreciate the recluse Mahàkaccàna on the words of these young men. I myself should approach him and ask about it.
8. Sitting on a side the Brahmin Lohicca said to venerable Mahàkaccàna: ßGood Kaccana did some of my pupils, come here when they came to fetch fire wood in the forest?
7. Then the Brahmin Lohiccha approached venerable Mahàkaccàna with the young men, exchanged friendly greetings and sat on a side.
And was there some kind of conversation between good Kaccana and the young men?û
ßI had some conversation with those young men.û
ßWhat was the conversation with the young men and good Kaccana?û
ßBrahmin, this is the conversation I had with the young men. I said:
ßIn the past too, there were virtuous Brahmins,
Who lived guarding their mental doors of contact,
They lived their anger overcome. 1.
They were attached to the Teaching,
And raised their minds, to a higher degree.
I abide, above the intoxicated by birth,
Who live a life of lawlessness. 2
Overcome by anger some punish,
The infirm and also the firm
Those with unprotected doors are foolish,
Birth as human beings, they gained in a dream. 3
Some do not destroy seedlings or plants,
Bathe early, learn the Brahmin scriptures,
Wear a rough skin and a dirty head dress,
And repeating the scriptures is their austerity. 4
They are deceitful, crafty and punishing.
Gain purity by washing with water.
This is how they grade themselves.
They do nothing to develop the mind. 5
The path of purity is concentrating,
Purify the mind undisturbed.
Without hurting any beings,
Attain that purity.û 6
9. ßGood Kaccana said `unprotected doors,' how are the doors of mental contact unprotected?û
10. ßHere Brahmin, someone seeing a form, indulges in a pleasant form and repulses an unpleasant form and abides with a limited mind, mindfulness not established. There too he does not know the release of mind and the release through wisdom, as it really is, how arisen evil demerit ceases without anything remaining
11Ý14. Hearing a sound re scenting a smell, re tasting a savory re cognizing a touch re
15. ßSomeone cognizing an idea indulges in a pleasant idea and repulses an unpleasant idea and abides with a limited mind, mindfulness not established. There too he does not know the release of mind and the release through wisdom, as it really is, how arisen evil demerit ceases without anything remaining.
16. ßBrahmin, these are the unprotected doors.û
17. ßWonderful and surprising good Kaccana, you explain the unprotected doors of mental contact as though with unprotected doors of mental contact. Good Kaccana, you said the `protected door,' what is the protected door?û
18. ßHere Brahmin, someone seeing a form does not indulge in a pleasant form nor repulses an unpleasant form and abides with an unlimited mind, with established mindfulness. There too he knows the release of mind and the release through wisdom, as it really is, how arisen evil demerit ceases without anything remaining.
19Ý22. ßHearing a sound re scenting a smell re tasting a savory re cognizing a touch re
23. ßSomeone cognizing an idea does not indulge in a pleasant idea nor repulse an unpleasant idea and abides with an unlimited mind, with established mindfulness. There too he knows the release of mind and the release through wisdom, as it really is how arisen evil demerit ceases without anything remaining.
24. ßBrahmin, these are the protected doors of mental contact.û
25. ßWonderful and surprising good Kaccana, you explain the protected doors of mental contact as though you are with protected doors of mental contact. Good! Kaccana, it's like something overturned is put upright! Some covered thing is made manifest. It is as though the path is shown to someone who has lost his way. It is like lighting an oil lamp for the darkness, so that those who have their sight could see forms. Good Kaccana has explained the Teaching in many ways. Now I take refuge in the Blessed One, in the Teaching and the Community of monks! May good Kaccana think of me as a lay disciple who has taken refuge from today until I live. When good Kaccana approaches the families of lay disciples of the village, mouth of the Capricorn, may you take the opportunity to approach the family of Lohiccha, so that the young boys and girls would get a chance to worship, attend to, prepare a seat or offer some water and that will be for their happiness for a long time!û
34. 13. 10.
(133) Verahaccàni Ý The Brahmin Woman Verahaccàni
1. At one time venerable Udàyã lived in Kamanda, in the mango orchard of the Brahmin Todeyya.
2. Then the young servant of the Verahaccàni family approached venerable Udàyã, exchanged friendly greetings with venerable Udàyã and sat on a side.
3. And venerable Udàyã advised, incited, aroused and made the heart light of the servant of the Verahaccàni family.
4. Advised by venerable Udàyã that young servant approached the Brahmin woman of the Verahaccàni family and said: ßGood lady, know this, the recluse Udàyã preaches the Teaching that is full of essence, even in the words and is good at the beginning, in the middle, and at the end, and it declares the pure and complete holy life.û
5. ßThen, young man, invite venerable Udàyã for tomorrow's meal in my words!û
The young man agreed and approached venerable Udàyã and said: ßGood sir, Udàyã, accept tomorrow's meal from our teacher's wife, the Brahmin woman of the Verahaccàni family.û
Venerable Udàyã accepted the offer in silence.
6. Then venerable Udàyã dressing and taking bowl and robes in the morning approached the Brahmin woman of the Verahaccàni family and sat on the prepared seat.
7. The Brahmin woman of the verahaccani family with her own hands offered nourishments and hard eatables and satisfied venerable Udàyã.
8. When the Brahmin woman knew, venerable Udàyã had finished his meal, put away the bowl, she put on her shoes covered her head, sat on a stately seat and said: ßRecluse teach me!û
Venerable Udàyã said: ßSister there will be a suitable time.û Got up from his seat and went away.
9. For the second time the young servant of the Verahaccàni family approached venerable Udàyã, exchanged friendly greetings and sat on a side and venerable Udàyã advised, incited, aroused and made the heart light of the servant of the Verahaccàni family.
10. For the second time advised by venerable Udàyã the young servant approached the Brahmin woman of the Verahaccàni family and said: ßGood lady, know this, the recluse Udàyã preaches the Teaching that is full of essence, even in the words and is good at the beginning, in the middle and at the end and it declares the pure and complete holy lifeû.
11. ßYoung man, in this manner you talk in praise of the recluse Udàyã and when I said recluse teach me, he saying, `sister there will be a time for that' got up from his seat and went away to his dwellingû
12. ßGood lady, you put on your shoes, covered your head and sitting on a stately chair said `recluse teach me!' Those good ones revere the Teaching, it's out of reverence for the Teaching.û
13. ßThen, young man, invite venerable Udàyã for tomorrow's meal in my words!û
The young man agreed and approached venerable Udàyã and said: ßGood sir, Udàyã, accept tomorrow's meal from our teacher's wife, the Brahmin woman of the Verahaccàni family.û
Venerable Udàyã accepted the offer in silence.
14. Then venerable Udàyã dressing and taking bowl and robes in the morning approached the Brahmin woman of the Verahaccàni family and sat on the prepared seat.
15. The Brahmin woman of the verahaccani family with her own hands offered nourishments and hard eatables and satisfied venerable Udàyã.
16. When she knew that venerable Udàyã had finished his meal, put away the bowl the Brahmin woman pulled out her shoes, disclosed her head and taking a low seat said: ßVenerable sir, when what is present do the noble ones point out pleasant and unpleasant feelings and when what is not present do the noble ones not point out pleasant and unpleasant feelings?û
17. ßSister, when the eye is present the noble ones point out pleasant and unpleasant feelings. When the eye is not present the noble ones do not point out pleasant and unpleasant feelings. When the ear is present re the nose is present, re tongue is present, re the body is present, the mind is present the noble ones point out pleasant and unpleasant feelings and re when the mind is not present the noble ones do not point out pleasant and unpleasant feelings.û
18. When this was said the Brahmin woman of the Verahaccàni family said to venerable Udayi: ßVenerable sir, now I understand, it's like something overturned is put upright! Some covered thing is made manifest. It is as though the path is shown to someone who has lost his way. It is like lighting an oil lamp for the darkness, so that those who have their sight could see forms. Venerable Udayi has explained the Teaching in many ways. Now I take refuge in the Blessed One, in the Teaching and the Community of monks! May venerable Udayi think of me as a lay disciple who has taken refuge from today until I live.û
Samyutta Nikaya
Volume IV Ý Salayatanavaggo
Samyutta 34 Ý Salayatana Samyutta
Chapter 13 Ý Gahapati Vaggo
34. 13. 1.
(124) Vesali Ý The Householder of Vesali
1. At one time the Blessed One lived in a gabled hall in the Great Forest.
2. Then the householder Ugga of Vesali approached the Blessed One, worshipped and sat on a side.
3. Sitting on a side the householder Ugga of Vesali said to the Blessed One: ßVenerable sir, what is the reason for a certain person to attain extinction here and now and another person not attain extinction here and now?û
4Ý9 ßHouseholder, the monk sees agreeable, welcome forms cognizable by eye-consciousness. They arouse sensual desires and promote attachments. The monk delights, welcomes and stays attached to them. Settling there, consciousness holds it. Householder, with holdings the monk does not extinguish. Householder, the monk hears agreeable welcome sounds, cognizes agreeable welcome scents, tastes agreeable welcome savories and cognizes agreeable welcome touches. Householder, the monk cognizes agreeable, welcome ideas cognizable by mind-consciousness. They arouse sensual desires and promote attachments. The monk delights, welcomes and stays attached to them. Settling in those ideas, consciousness holds it. Householder, with holdings the monk does not extinguish.
10. ßHouseholder, this is the reason for a certain person not to extinguish here and now.
11Ý16. ßHouseholder, the monk sees agreeable, welcome forms cognizable by eye-consciousness. They arouse sensual desires and promote attachments. The monk does not delight, welcome and stay attached to them. Consciousness does not settle and hold them. Householder, without holdings the monk extinguishes. Repeat for sounds, scents, savories, touches and ideas
17. ßHouseholder, this is the reason for a certain person to extinguish here and now.û
34. 13. 2.
(125) Vajji Ý The Householder of Vajji
1. At one time the Blessed One lived with the Vajji's in the village, Hatthi.
2. Then the householder Ugga of the village Hatthi approached the Blessed One, worshipped and sat on a side.
3. Sitting on a side the householder Ugga of the village Hatthi said to the Blessed One: ßVenerable sir, what is the reason for a certain person not to attain extinction here and now and another person to attain extinction here and now?û
4. ßHouseholder, the monk sees agreeable, welcome forms cognizable by eye-consciousness. They arouse sensual desires and promote attachments. The monk delights, welcomes and stays attached to them. Settling in those forms, consciousness holds them. Householder, with holdings the monk does not extinguish.
5Ý8. ßHouseholder, the monk hears agreeable welcome sounds, cognizes agreeable welcome scents, tastes agreeable welcome savories and cognizes agreeable welcome touches.
9. ßHouseholder, the monk cognizes agreeable, welcome ideas cognizable by mind-consciousness. They arouse sensual desires and promote attachments. The monk delights, welcomes and stays attached to them. Settling in those ideas consciousness holds them. Householder, with holdings the monk does not extinguish.
10. ßHouseholder, this is the reason for a certain person not to extinguish here and now.
11Ý16. ßHouseholder, the monk sees agreeable, welcome forms cognizable by eye-consciousness. They arouse sensual desires and promote attachments. The monk does not delight, welcome and stay attached to them. Consciousness does not settle and hold them. Householder, without holdings the monk extinguishes.
17. ßHouseholder, this is the reason for a certain person to extinguish here and now.û
34. 13. 3.
(126) Nàlandà Ý The Householder Upàli
1. At one time the Blessed One lived in the mango orchard of Pàvàrika.
2. Then the householder Upàli approached the Blessed One, worshipped and sat on a side.
3. Sitting on a side the householder Upàli said to the Blessed One: ßVenerable sir, what is the reason for a certain person not to attain extinction here and now and another person to attain extinction here and now?û
4Ý16. Repeat as above Sutta.
17. ßHouseholder, this is the reason for a certain person to extinguish here and now.û
34. 13. 4.
(127) Bhàradvàja Ý Venerable Piõóola Bhàradvàja
1. At one time venerable Piõóola Bhàradvàja lived in Kosambi in the monastery offered by Ghosita.
2. Then king Udena approached venerable Piõóola Bhàradvàja, exchanged friendly greetings and sat on side.
3. King Udena sitting on a side said to venerable Piõóola Bhàradvàja: ßBhàradvàja, why do these young monks with black hair, in the prime of youth, not enjoying sensual pleasures devote their life to lead a complete and pure holy life until the end of their lives?û
4. ßGreat King, the Blessed One who knows and sees is worthy and rightfully enlightened has said: `Monks, think of them who are like your mothers as your mother, of them who are like your sisters as your sister, of them who are like your daughters as your daughter. This is the reason for the young monks with black hair, in the prime of youth, not to enjoy sensual pleasures, to devote their life to lead a complete and pure holy life until the end of their lives.û
5. ßBhàradvàja, the mind is greedy and even towards a woman of your mother's age, or even towards a woman of your sister's age, greedy thoughts would arise. Is there another reason for these young monks with black hair, in the prime of youth, to not enjoy sensual pleasures, to devote their lives to lead a complete and pure holy life until the end of their lives?û
6. ßGreat King, the Blessed One who knows and sees is worthy and rightfully enlightened has said: `Come! Monks, reflect this same body up from the feet, down from the top of the head, enclosed with the skin on all sides as filled with impurities. There are in this body, hairs of the head and of the body, nails, teeth, skin, flesh, veins, bones, bone-marrow, kidneys, heart, liver, pleura, spleen, lungs, entrails, lower intestines, stomach, excreta, bile, mucus, pus, blood, sweat, oil of the skin, tears, eye-wax, spit, snot, oil of the joints and urine' Great king, this is also a reason for the young monks with black hair, in the prime of youth, not to enjoy sensual pleasures, to devote their lives to lead a complete and pure holy life until the end of their lives.û
7. ßBhàradvàja, it is easy for monks developed, in the body, virtues, mind and in wisdom to lead a complete and pure holy life until the end of their lives. Yet on a certain day, what is reflected as impure would not reflect as impure to him. Is there another reason for these young monks with black hair, in the prime of youth, to not enjoy sensual pleasures, to devote their lives to lead a complete and pure holy life until the end of their lives?û
8. ßGreat King, the Blessed One who knows and sees is worthy and rightfully enlightened has said: `Come! Monks, seeing a form you should not take the sign or its details. If it happened that you lived with the mental faculty of the eye unguarded with evil demerit and displeasing covetousness streaming from your mind, fall to the method of guarding your mind and the mental faculty of the eye.û
Repeat for the ear, nose, tongue, and body.
ßMonks, cognizing an idea do not take the sign or its details. If it happened that you lived with the mental faculty of the mind unguarded with evil demerit and displeasing covetousness streaming from your mind, you should fall to the method of guarding your mind and the mental faculty of the mind. Great king, this is also a reason for the young monks with black hair, in the prime of youth, not to enjoy sensual pleasures, to devote their lives to lead a complete and pure holy life until the end of their lives.û
9. ßGood Bhàradvàja, these words of the Blessed One who knows and sees is worthy and rightfully enlightened are wonderful and surprising. This is the reason for the young monks with black hair, in the prime of youth, not to enjoy sensual pleasures, to devote their lives to lead a complete and pure holy life until the end of their lives.û
10. ßGood Bhàradvàja, when I enter the women's quarters bodily, verbally, and mentally unguarded, mindfulness not established and mental faculties unprotected, I enter it with a lot of greed. When I enter the women's quarters bodily, verbally, and mentally guarded, mindfulness established and mental faculties protected, I enter it without a lot of greed.û
11. ßGood Bhàradvàja, I understand it! It is like something overturned is reinstated, something covered is made manifest, as though the path was shown to them who have lost their way. It's as though an oil lamp was lighted for those who have their sight to see forms. Good Bhàradvàja has explained the Teaching in many ways. Now I take refuge in that Blessed One, in the Teaching and the Community of monks. Good Bhàradvàja remember me as a lay disciple who has taken refuge from today until my life lasts.û
34. 13. 5.
(128) Soõo Ý The Householder Soõa
1. At one time the Blessed One lived in the squirrels' sanctuary in the bamboo grove in Rajagaha.
2. Then the householder's son Soõa approached the Blessed One, worshipped and sat on a side.
3. Sitting on a side the householder's son, Soõa said to the Blessed One: ßVenerable sir, what is the reason for a certain person to attain extinction here and now and another person not attain extinction here and now?û
4Ý6. Repeat as above Sutta 124.
17. ßHouseholder, this is the reason for a certain person to extinguish here and now.û
34. 13. 6.
(129) Ghosita Ý The householder Ghosita
1. At one time venerable ânanda was living in Ghosita's monastery in Kosambi.
2. Then the householder Ghosita approached venerable ânanda, worshipped and sat on a side.
3. Sitting the householder Ghosita said to venerable ânanda: ßVenerable sir, ânanda, the Blessed One had said `the diversity of elements' What is the diversity of elements?û
4. ßHouseholder, there are forms for the eye element, agreeable eye-consciousness and pleasant feelings that arise on account of pleasant contacts. There are forms for the eye element, disagreeable eye-consciousness and unpleasant feelings that arise on account of unpleasant contacts. There are forms for the eye element, neither agreeable nor disagreeable eye-consciousness and neither pleasant nor unpleasant feelings that arise on account of neither pleasant nor unpleasant contacts.
5. ßHouseholder, there are sounds for the ear element re
6. ßHouseholder, there are scents for the nose element re
7. ßHouseholder, there are tastes for the tongue-element, agreeable tongue-consciousness and pleasant feelings that arise on account of pleasant contacts. There are tastes for the tongue-element, disagreeable tongue-consciousness and unpleasant feelings that arise on account of unpleasant contacts. There are tastes for the tongue-element, neither agreeable nor disagreeable tongue-consciousness and neither pleasant nor unpleasant feelings that arise on account of neither pleasant nor unpleasant contacts.
8. ßHouseholder, there are touches for the body element re
9. ßHouseholder, there are ideas for the mind element, agreeable mind-consciousness and pleasant feelings that arise on account of pleasant contacts. There are ideas for the mind element, disagreeable mind-consciousness and unpleasant feelings that arise on account of unpleasant contacts. There are ideas for the mind element, neither agreeable nor disagreeable mind-consciousness and neither pleasant nor unpleasant feelings that arise on account of neither pleasant nor unpleasant contacts.
10. ßHouseholder, these are all the diverse elements told by the Blessed One.û
34. 13. 7.
(130) Hàliddako Ý The Householder Hàliddakàni
1. At one time venerable Mahàkaccàna was living on the Pavatta rock in a house where large hawks abound.
2. Then the householder Hàliddakàni approached venerable Mahàkaccàna worshipped and sat on a side.
3. Sitting on a side the householder Hàliddakàni said: ßVenerable sir, the Blessed One had said on account of diverse elements arise diverse contacts, on account of diverse contacts arise diverse feelings. Venerable sir, how do diverse contacts arise on account of diverse elements and how do diverse feelings arise on account of diverse contacts?û
4. ßHere householder, the monk seeing a form knows it is pleasant, knows eye consciousness is pleasant and he knows on account of a pleasant contact is a pleasant feeling. The monk seeing a form knows it is unpleasant, knows the eye consciousness is unpleasant and he knows on account of an unpleasant contact is an unpleasant feeling. The monk seeing a form knows it is neither unpleasant nor pleasant, knows eye consciousness is neither unpleasant nor pleasant and he knows on account of a neither unpleasant nor pleasant contact is a neither unpleasant nor pleasant feeling.
5Ý9. ßAgain, householder, the monk hearing a sound, cognizing a scent, tasting a savory, cognizing a touch, cognizing an idea the monk knows it is pleasant, knows mind consciousness is pleasant and he knows on account of a pleasant contact is a pleasant feeling. The monk cognizing an idea knows it is unpleasant, knows mind consciousness is unpleasant and he knows on account of an unpleasant contact is an unpleasant feeling. The monk cognizing an idea knows it is neither unpleasant nor pleasant, knows mind consciousness is neither unpleasant nor pleasant and he knows on account of a neither unpleasant nor pleasant contact is a neither unpleasant nor pleasant feeling.
10. ßHouseholder, in this manner, diverse contacts arise on account of diverse elements and diverse feelings arise on account of diverse contacts.û
34. 13. 8.
(131) Nakulapita Ý The Householder Nakula Father
1. At one time the Blessed One lived in the deer park, in the Bhesakala forest among the Sunsumara rocks.
2. Then the householder, Nakula father approached the Blessed One, worshipped and sat on a side.
3. Sitting on a side the householder, Nakula father said to the Blessed One: ßVenerable sir, what is the reason for a certain person not to attain extinction here and now and another person to attain extinction here and now?û
4. ßHouseholder, the monk sees agreeable, welcome forms cognizable by eye-consciousness. They arouse sensual desires and promote attachments. The monk delights, welcomes and stays attached to them. Settling in those forms, consciousness holds them. Householder, with holdings the monk does not extinguish.
5Ý8. ßHouseholder, the monk hears agreeable welcome sounds, cognizes agreeable welcome scents, tastes agreeable welcome savories and cognizes agreeable welcome touches.
9. ßHouseholder, the monk cognizes agreeable, welcome ideas cognizable by mind-consciousness. They arouse sensual desires and promote attachments. The monk delights, welcomes and stays attached to them. Settling in those ideas consciousness holds them. Householder, with holdings the monk does not extinguish.
10. ßHouseholder, this is the reason for a certain person not to extinguish here and now.
1Ý6. ßHouseholder, the monk sees agreeable, welcome forms cognizable by eye-consciousness. They arouse sensual desires and promote attachments. The monk does not delight, welcome and stay attached to them. Consciousness does not settle and hold them. Householder, without holdings the monk extinguishes.
17. ßHouseholder, this is the reason for a certain person to extinguish here and now.û
34. 13. 9.
(132) Lohicco Ý The Brahmin Lohicca
1. At one time venerable Mahàkaccàna lived in a hut of leaves in a place called the Capricorn's mouth.
2. At that time, some pupils, youngsters of the Brahmin Lohicca had gone to collect firewood and they approached venerable Mahàkaccàna's leaves hut, not entering it they walked around it, passing comments loudly and exchanging jokes among themselves. `These shaven headed menials, recluses born from the feet of Brahma, these carriers of loads are honored, revered, and esteemed!'
3. Then venerable Mahàkaccàna appeared from the leaves hut and said to those youngsters: ßYoung men do not make a noise! I will teach you.û
When this was said the young men kept silence.
4. Then venerable Mahàkaccàna said these stanzas to them:
ßIn the past too there were virtuous brahmins,
Who lived guarding their mental doors of contact,
They abode anger overcome! 1.
Attached to the Teaching,
They raised their minds, to a higher degree.
I abide, above the intoxicated by birth
They live a life of lawlessness. 2
Overcome by anger some punish,
The infirm and also the firm
Those with unprotected doors are foolish,
Birth as human beings, they gained in a dream. 3
Some do not destroy seedlings and plants,
Bathe early, learn the Brahmin scriptures,
Wear a rough skin and a dirty head dress,
Repeating the scriptures is their austerity. 4
They are deceitful, crafty and punishing.
Gain purity by washing with water.
This is how they grade themselves.
They do nothing to develop the mind. 5
The path of purity is concentrating,
Purifying the mind undisturbed.
Without hurting any beings,
Attain that purity. 6
5. Then those young men angry and displeased approached the Brahmin Lohiccha and said: ßGood one, know this, the recluse Mahàkaccàna in a way depreciates the Brahmin scriptures and abuses them.û
The Brahmin Lohiccha hearing this was angry and displeased.
6. Then it occurred to the Brahmin Lohiccha, it is not suitable for one like me, to scold and depreciate the recluse Mahàkaccàna on the words of these young men. I myself should approach him and ask about it.
8. Sitting on a side the Brahmin Lohicca said to venerable Mahàkaccàna: ßGood Kaccana did some of my pupils, come here when they came to fetch fire wood in the forest?
7. Then the Brahmin Lohiccha approached venerable Mahàkaccàna with the young men, exchanged friendly greetings and sat on a side.
And was there some kind of conversation between good Kaccana and the young men?û
ßI had some conversation with those young men.û
ßWhat was the conversation with the young men and good Kaccana?û
ßBrahmin, this is the conversation I had with the young men. I said:
ßIn the past too, there were virtuous Brahmins,
Who lived guarding their mental doors of contact,
They lived their anger overcome. 1.
They were attached to the Teaching,
And raised their minds, to a higher degree.
I abide, above the intoxicated by birth,
Who live a life of lawlessness. 2
Overcome by anger some punish,
The infirm and also the firm
Those with unprotected doors are foolish,
Birth as human beings, they gained in a dream. 3
Some do not destroy seedlings or plants,
Bathe early, learn the Brahmin scriptures,
Wear a rough skin and a dirty head dress,
And repeating the scriptures is their austerity. 4
They are deceitful, crafty and punishing.
Gain purity by washing with water.
This is how they grade themselves.
They do nothing to develop the mind. 5
The path of purity is concentrating,
Purify the mind undisturbed.
Without hurting any beings,
Attain that purity.û 6
9. ßGood Kaccana said `unprotected doors,' how are the doors of mental contact unprotected?û
10. ßHere Brahmin, someone seeing a form, indulges in a pleasant form and repulses an unpleasant form and abides with a limited mind, mindfulness not established. There too he does not know the release of mind and the release through wisdom, as it really is, how arisen evil demerit ceases without anything remaining
11Ý14. Hearing a sound re scenting a smell, re tasting a savory re cognizing a touch re
15. ßSomeone cognizing an idea indulges in a pleasant idea and repulses an unpleasant idea and abides with a limited mind, mindfulness not established. There too he does not know the release of mind and the release through wisdom, as it really is, how arisen evil demerit ceases without anything remaining.
16. ßBrahmin, these are the unprotected doors.û
17. ßWonderful and surprising good Kaccana, you explain the unprotected doors of mental contact as though with unprotected doors of mental contact. Good Kaccana, you said the `protected door,' what is the protected door?û
18. ßHere Brahmin, someone seeing a form does not indulge in a pleasant form nor repulses an unpleasant form and abides with an unlimited mind, with established mindfulness. There too he knows the release of mind and the release through wisdom, as it really is, how arisen evil demerit ceases without anything remaining.
19Ý22. ßHearing a sound re scenting a smell re tasting a savory re cognizing a touch re
23. ßSomeone cognizing an idea does not indulge in a pleasant idea nor repulse an unpleasant idea and abides with an unlimited mind, with established mindfulness. There too he knows the release of mind and the release through wisdom, as it really is how arisen evil demerit ceases without anything remaining.
24. ßBrahmin, these are the protected doors of mental contact.û
25. ßWonderful and surprising good Kaccana, you explain the protected doors of mental contact as though you are with protected doors of mental contact. Good! Kaccana, it's like something overturned is put upright! Some covered thing is made manifest. It is as though the path is shown to someone who has lost his way. It is like lighting an oil lamp for the darkness, so that those who have their sight could see forms. Good Kaccana has explained the Teaching in many ways. Now I take refuge in the Blessed One, in the Teaching and the Community of monks! May good Kaccana think of me as a lay disciple who has taken refuge from today until I live. When good Kaccana approaches the families of lay disciples of the village, mouth of the Capricorn, may you take the opportunity to approach the family of Lohiccha, so that the young boys and girls would get a chance to worship, attend to, prepare a seat or offer some water and that will be for their happiness for a long time!û
34. 13. 10.
(133) Verahaccàni Ý The Brahmin Woman Verahaccàni
1. At one time venerable Udàyã lived in Kamanda, in the mango orchard of the Brahmin Todeyya.
2. Then the young servant of the Verahaccàni family approached venerable Udàyã, exchanged friendly greetings with venerable Udàyã and sat on a side.
3. And venerable Udàyã advised, incited, aroused and made the heart light of the servant of the Verahaccàni family.
4. Advised by venerable Udàyã that young servant approached the Brahmin woman of the Verahaccàni family and said: ßGood lady, know this, the recluse Udàyã preaches the Teaching that is full of essence, even in the words and is good at the beginning, in the middle, and at the end, and it declares the pure and complete holy life.û
5. ßThen, young man, invite venerable Udàyã for tomorrow's meal in my words!û
The young man agreed and approached venerable Udàyã and said: ßGood sir, Udàyã, accept tomorrow's meal from our teacher's wife, the Brahmin woman of the Verahaccàni family.û
Venerable Udàyã accepted the offer in silence.
6. Then venerable Udàyã dressing and taking bowl and robes in the morning approached the Brahmin woman of the Verahaccàni family and sat on the prepared seat.
7. The Brahmin woman of the verahaccani family with her own hands offered nourishments and hard eatables and satisfied venerable Udàyã.
8. When the Brahmin woman knew, venerable Udàyã had finished his meal, put away the bowl, she put on her shoes covered her head, sat on a stately seat and said: ßRecluse teach me!û
Venerable Udàyã said: ßSister there will be a suitable time.û Got up from his seat and went away.
9. For the second time the young servant of the Verahaccàni family approached venerable Udàyã, exchanged friendly greetings and sat on a side and venerable Udàyã advised, incited, aroused and made the heart light of the servant of the Verahaccàni family.
10. For the second time advised by venerable Udàyã the young servant approached the Brahmin woman of the Verahaccàni family and said: ßGood lady, know this, the recluse Udàyã preaches the Teaching that is full of essence, even in the words and is good at the beginning, in the middle and at the end and it declares the pure and complete holy lifeû.
11. ßYoung man, in this manner you talk in praise of the recluse Udàyã and when I said recluse teach me, he saying, `sister there will be a time for that' got up from his seat and went away to his dwellingû
12. ßGood lady, you put on your shoes, covered your head and sitting on a stately chair said `recluse teach me!' Those good ones revere the Teaching, it's out of reverence for the Teaching.û
13. ßThen, young man, invite venerable Udàyã for tomorrow's meal in my words!û
The young man agreed and approached venerable Udàyã and said: ßGood sir, Udàyã, accept tomorrow's meal from our teacher's wife, the Brahmin woman of the Verahaccàni family.û
Venerable Udàyã accepted the offer in silence.
14. Then venerable Udàyã dressing and taking bowl and robes in the morning approached the Brahmin woman of the Verahaccàni family and sat on the prepared seat.
15. The Brahmin woman of the verahaccani family with her own hands offered nourishments and hard eatables and satisfied venerable Udàyã.
16. When she knew that venerable Udàyã had finished his meal, put away the bowl the Brahmin woman pulled out her shoes, disclosed her head and taking a low seat said: ßVenerable sir, when what is present do the noble ones point out pleasant and unpleasant feelings and when what is not present do the noble ones not point out pleasant and unpleasant feelings?û
17. ßSister, when the eye is present the noble ones point out pleasant and unpleasant feelings. When the eye is not present the noble ones do not point out pleasant and unpleasant feelings. When the ear is present re the nose is present, re tongue is present, re the body is present, the mind is present the noble ones point out pleasant and unpleasant feelings and re when the mind is not present the noble ones do not point out pleasant and unpleasant feelings.û
18. When this was said the Brahmin woman of the Verahaccàni family said to venerable Udayi: ßVenerable sir, now I understand, it's like something overturned is put upright! Some covered thing is made manifest. It is as though the path is shown to someone who has lost his way. It is like lighting an oil lamp for the darkness, so that those who have their sight could see forms. Venerable Udayi has explained the Teaching in many ways. Now I take refuge in the Blessed One, in the Teaching and the Community of monks! May venerable Udayi think of me as a lay disciple who has taken refuge from today until I live.û
Samyutta Nikaya - Salayatana Samyutta - Lokakamaguna Vagga
Sutta Pitaka
Samyutta Nikaya
Volume IV Ý Salayatanavaggo
Samyutta 34 Ý Salayatana Samyutta
Chapter 12 Ý LokakamagunaVaggo
34. 12. 1.
(114) Marapasa 1 Ý Death's Snare 1
1. At one time the Blessed One was living with his relations in a house of bricks and addressed the monks:
2Ý7. ßMonks, the monk sees agreeable, welcome forms cognizable by eye-consciousness. They arouse sensual desires and promote attachments. The monk delights, welcomes and stays attached to them. Monks, to this is said, the monk has gone to reside with Death, is in the power of Death. Is fixed with Death just in front of him and will be subjected to what Death likes.û
Repeat for hears agreeable welcome sounds, cognizes agreeable welcome scents, tastes agreeable welcome savories and cognizes agreeable welcome touches.
ßMonks, the monk cognizes agreeable, welcome ideas cognizable by mind-consciousness. They arouse sensual desires and promote attachments. The monk delights, welcomes and stays attached to them. Monks, to this is said, the monk has gone to reside with Death, is in the power of Death. Is fixed with Death just in front of him and will be subjected to what Death likes.
8Ý13. 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, to this is said, the monk is released from forms cognizable by eye-consciousness he does not reside with Death. He is not in the power of Death and will not be subjected to what Death likes.û
Repeat for hears agreeable welcome sounds, cognizes agreeable welcome scents, tastes agreeable welcome savories and cognizes agreeable welcome touches.
ßMonks, the monk cognizes agreeable, welcome ideas cognizable by mind-consciousness. They arouse sensual desires and promote attachments. The monk does not delight, welcome and stay attached to them. Monks, to this is said, the monk does not reside with Death. He is not in the power of Death and will not be subjected to what Death likes.û
34. 12. 2.
(115) Màrapàsa 2 Ý Death's Snare 2
1. At one time the Blessed One was living with his relations in a house of bricks and addressed the monks:
2Ý7. ßMonks, the monk sees agreeable, welcome forms cognizable by eye-consciousness that arouses sensual desires and promotes attachments. The monk delights, welcomes and stays attached to them and it is said, the monk fixed to forms cognizable by eye-consciousness has gone to reside with Death and is in the power of Death. Is fixed with Death just in front of him and will be subjected to what Death likes.û
Repeat. Hears agreeable welcome sounds, cognizes agreeable welcome scents, tastes agreeable welcome savories and cognizes agreeable welcome touches.
ßMonks, the monk cognizes agreeable, welcome ideas cognizable by mind-consciousness that arouses sensual desires and promotes attachments. The monk delights, welcomes and stays attached to them and it is said, the monk is fixed to ideas cognizable by mind-consciousness and has gone to reside with Death, is in the power of Death and will be subjected to what Death likes.
8Ý13. ßMonks, the monk sees agreeable, welcome forms cognizable by eye-consciousness that arouses sensual desires and promotes attachments. The monk does not delight, welcome or stay attached to them. Monks, to this is said, the monk is released from forms cognizable by eye-consciousness he does not reside with Death. He is not in the power of Death and will not be subjected to what Death likes.û
Repeat. Hears agreeable welcome sounds, cognizes agreeable welcome scents, tastes agreeable welcome savories and cognizes agreeable welcome touches.
ßMonks, the monk cognizes agreeable, welcome ideas cognizable by mind-consciousness that arouses sensual desires and promotes attachments. The monk does not delight, welcome and stay attached to them. Monks, to this is said, the monk is released from ideas cognizable by mind-consciousness. He does not reside with Death, is not in the power of Death and will not be subjected to what Death likes.û
34. 12. 3.
(116) Lokakamaguna 1 Ý The Five Strands of Sensuality in the World 1
1. At one time the Blessed One was living with his relations in a house of bricks and addressed the monks from there:
2. ßMonks, I do not say the knowing, seeing achieving, end of the world is reached by traveling, , nor do I declare the ending of unpleasantness without reaching the end of the world.û The Blessed One saying these words got up from his seat and entered his dwelling.
3. Soon after the Blessed One had gone away it occurred to those monks: `Here, friends, the Blessed One has given the gist of this exposition and without giving its details got up from his seat and entered his dwelling. `Monks, I do not say the knowing, seeing achieving, end of the world is reached by traveling, nor do I declare the ending of unpleasantness without reaching the end of the world.' Who would explain the detailed meaning of this short exposition'
4. Then it occurred to those monks: ßThere is venerable ânanda. He is even praised by the Teacher as a well developed and wise one, among the co-associates in the holy life. It is possible for him to explain this short exposition given by the Blessed One. What if we approach venerable ânanda and ask him to explain this?û
5. Then those monks approached venerable ânanda, exchanged friendly greetings and sat on side.
6. Sitting those monks said to venerable ânanda: ßFriend, ânanda, the Blessed One gave us the gist of this exposition and without giving its details got up from his seat and entered his dwelling. `Monks, I do not say the knowing, seeing achieving end of the world is reached by traveling, nor do I declare the ending of unpleasantness without reaching the end of the world.' Then it occurred to us: Who would explain the detailed meaning of this short ezposition; there is venerable ânanda. He is even praised by the Teacher as a well developed and wise one, among the co-associates in the holy life. It is possible for venerable ânanda to explain this short exposition given by the Blessed One. What if we approach venerable ânanda and ask him to explain this to us Then we approached you, venerable ânanda! Would you explain this to us?û
7. ßFriends, you coming face to face with the Teacher should ignore him and ask me to explain this is like the work of a man in search of heartwood, coming to a standing tree full of heartwood, ignoring the root and the trunk and think to search for the essence among the branches and leaves. Friends, the Blessed One knows what should be known, sees what should be seen, is one with sight, is wise, is the Teaching, has become Brahma. Friends, the Thus Gone One observes what he preaches, gives the essential, is giver of the deathless, the leader for the Teaching. This is the right time to ask the Blessed One, himself and as the Blessed One explains it, bear it in your minds.
8. Indeed friend, ânanda, the Blessed One knows what should be known, sees what should be seen, is one with sight, is wise, is the Teaching, he has become Brahma. Friend, the Thus Gone One observes what he preaches, gives the essential, is giver of the deathless, is the leader for the Teaching. This is the right time to ask the Blessed One, himself and as the Blessed One explains it, we should bear it in our minds but venerable ânanda,. is praised by the Teacher as a well developed and wise one, among the co-associates in the holy life. It is possible for venerable ânanda to explain this short exposition given by the Blessed One. Friend, ânanda, explain it to us, taking it lightlyû.
9. ßThen friends, listen carefully, I will tell you.û The monks agreed and venerable ânanda said:
10. Friends, the Blessed One gave you the gist of this exposition, without giving its details got up from his seat and entered his dwelling. `Monks, I do not say the knowing, seeing achieving end of the world is reached by traveling, nor do I declare the ending of unpleasantness without reaching the end of the world.' Of this short exposition of the Blessed One I know the detailed meaning thus:
11. Friends, by whatever means there are perceptions of the world and measuring in the world that is the world in the dispensation of the noble ones. Friends, through what are there perceptions of the world and measuring in the world? Friends, through the eye, one perceives and there is measuring in the world. Through the ear, nose, tongue, body and the mind there are perceptions and measuring in the world. This is the world in the dispensation of the noble ones.
12. Friends, the Blessed One gave you the gist of this exposition, without giving its details got up from his seat and entered his dwelling. `Monks, I do not say the knowing, seeing achieving end of the world, is reached by traveling, nor do I declare the ending of unpleasantness without reaching the end of the world.' I know the detailed explanation of this short exposition as above. Friends if you desire, approach the Blessed One and ask this from the Blessed One himself and as he explains bear it in your minds.û
Those monks agreed, got up from their seats approached the Blessed One, worshipped and sat on a side.
13. Sitting, those monks said to the Blessed One:
ßVenerable sir, the Blessed One gave us the gist of this exposition without giving its details got up from his seat and entered his dwelling. `Monks, I do not say the knowing, seeing achieving end of the world, is reached by traveling, nor do I declare the ending of unpleasantness without reaching the end of the world.' Then it occurred to us: `Who would explain the detailed meaning of this short exposition?
14. ßThen it occurred to us: There is venerable ânanda. He is even praised by the Teacher as a well developed and wise one, among the co-associates in the holy life. It is possible for venerable ânanda to explain this short exposition given by the Blessed One. Then we approached venerable ânanda, and asked an explanation.
15. ßVenerable sir, venerable ânanda, explained it to us, in this manner using these words and phrasesû
ßMonks, ânanda is very wise, if you had asked for its meaning from me, I too would have given this same explanation. This is its meaning bear it in your minds.û
34. 12. 4.
(117) Lokakamaguna 2 Ý The Five Strands of Sensuality 2
2. ßMonks, when I was seeking enlightenment, it occurred to me: `The mind with which I felt the five strands of sense pleasures in the past, are gone by, ceased and changed, yet my mind wanders much to the past and a little to the present and the future. Monks, then it occurred to me thus. The mind with which I felt the five strands of sense pleasures in the past, are gone by, ceased and changed, yet my mind wanders much to the past and a little to the present and the future. Therefore for my welfare I should protect my mind diligently and mindfully.
3. Therefore monks, the minds with which you felt the five strands of sense pleasures in the past, are gone by, ceased and changed, yet your minds wander much to the past and a little to the present and the future. Monks, then it should occur to you thus. The mind with which we felt the five strands of sense pleasures in the past, are gone by, ceased and changed, yet our minds wander much to the past and a little to the present and the future, Therefore for our welfare we should protect our minds diligently and mindfully.
4. ßTherefore monks, you should know the sphere in which the eye ceases and the perception of forms lose interest, the ear ceases and the perception of sounds lose interest.û
Repeat for the nose.
ßYou should know the sphere, in which the tongue ceases and the perception of tastes lose interest.û
Repeat for the body.
ßYou should know the sphere, in which the mind ceases and the perception of ideas lose interest.û
5. The Blessed One said this, got up from his seat and entered the monastery.
6. Soon after the Blessed One had gone away it occurred to those monks: `Here, friends, the Blessed One has given the gist of this exposition and without giving its details got up from his seat and entered his dwelling. Therefore monks, you should know the sphere, in which the eye ceases and the perception of forms lose interest, the ear ceases and the perception of sounds lose interest.'
Repeat for the nose.
`You should know the sphere, in which the tongue ceases and the perception of tastes lose interest.'
Repeat for the body.
`You should know the sphere, in which the mind ceases and the perception of ideas lose interest' Who would explain the detailed meaning of this short exposition?'
7. Then it occurred to those monks: ßThere is venerable ânanda. He is even praised by the Teacher as a well developed and wise one, among the co-associates in the holy life. It is possible for him to explain this short exposition given by the Blessed One. What if we approach venerable ânanda and ask him to explain this to us?û
8. Then those monks approached venerable ânanda, exchanged friendly greetings and sat on side.
9. Sitting those monks said to venerable ânanda: ßFriend, ânanda, the Blessed One gave us the gist of this exposition and without giving its details got up from his seat and entered his dwelling.
'Therefore monks, you should know the sphere, in which the eye ceases and the perception of forms lose interest, the ear ceases and the perception of sounds lose interest.û
Repeat for the nose.
You should know the sphere, in which the tongue ceases and the perception of tastes lose interest.û
Repeat for the body.
ßYou should know the sphere, in which the mind ceases and the perception of ideas lose interest' Then it occurred to us: `Who would explain the detailed meaning of this short ezposition, it occurred to us: There is venerable ânanda. He is even praised by the Teacher as a well developed and wise one, among the co-associates in the holy life. It is possible for venerable ânanda to explain this short exposition given by the Blessed One. What if we approach venerable ânanda and ask him to explain this to us Then, we approached you venerable ânanda, would you explain this to us?û
10Ý11. ßFriends, you coming face to face with the Teacher should ignore him and ask me to explain this is like the work of a man in search of heartwood, coming to a standing tree full of heartwood, ignoring the root and the trunk and think to search for the essence among the branches and leaves. Friends, the Blessed One knows what should be known, sees what should be seen, is one with sight, is wise, is the Teaching, he has become Brahma. Friends, the Thus Gone One observes what he preaches, gives the essential, is giver of the deathless, the leader for the Teaching. This is the right time to ask the Blessed One himself and as the Blessed One explains bear it in your minds.
ßIndeed, friend ânanda, the Blessed One knows what should be known, sees what should be seen, is one with sight, is wise, is the Teaching, he has become Brahma. Friend, the Thus Gone One observes what he preaches, gives the essential, is giver of the deathless, the leader for the Teaching. This is the right time to ask the Blessed One himself and as the Blessed One explains it, we should bear it in our minds but venerable ânanda,.is praised by the Teacher as a well developed and wise one, among the co-associates in the holy life. It is possible for venerable ânanda to explain this short exposition given by the Blessed One. Friend, ânanda, explain it to us, taking it lightlyû.
12. ßThen friends, listen carefully, I will tell you.û The monks agreed and venerable ânanda said:
13. ßFriends, the Blessed One gave you the gist of this exposition, without giving its details got up from his seat and entered his dwelling. `Therefore monks, you should know the sphere, in which the eye ceases and the perception of forms lose interest, the ear ceases and the perception of sounds lose interest.û
Repeat for the nose.
ßYou should know the sphere, in which the tongue ceases and the perception of tastes lose interest.û
Repeat for the body.
ßYou should know the sphere, in which the mind ceases and the perception of ideas lose interest' Friends, I know the detailed meaning thus: Friends, the Blessed One had said this for the cessation of the six spheres. Therefore friends, you should know the sphere, in which the eye ceases and the perception of forms lose interest, the ear ceases and the perception of sounds lose interest.û
Repeat for the nose.
ßYou should know the sphere, in which the tongue ceases and the perception of tastes lose interest.û
Repeat for the body.
ßYou should know the sphere, in which the mind ceases and the perception of ideas lose interest.
14. ßFriends, the Blessed One gave you the gist of this exposition, without giving its details got up from his seat and entered his dwelling. `Therefore monks, you should know the sphere, in which the eye ceases and the perception of forms lose interest, the ear ceases and the perception of sounds lose interest.û
Repeat for the nose.
ßYou should know the sphere, in which the tongue ceases and the perception of tastes lose interest.û
Repeat for the body.
ßYou should know the sphere, in which the mind ceases and the perception of ideas lose interest. I know the detailed explanation of this short exposition as above. Friends if you desire, approach the Blessed One and ask this from the Blessed One himself and as he explains bear it in your minds.û
Those monks agreed, got up from their seats approached the Blessed One, worshipped and sat on a side.
15. Sitting those monks said to the Blessed One
ßVenerable sir, the Blessed One gave us the gist of this exposition without giving its details got up from his seat and entered his dwelling. `Therefore monks, you should know the sphere, in which the eye ceases and the perception of forms lose interest, the ear ceases and the perception of sounds lose interest.û
Repeat for the nose.
ßYou should know the sphere, in which the tongue ceases and the perception of tastes lose interest.û
Repeat for the body.
ßYou should know the sphere, in which the mind ceases and the perception of ideas lose interest.' Then it occurred to us: `Who would explain the detailed meaning of this short exposition?'
16. ßIt occurred to us: `There is venerable ânanda. He is even praised by the Teacher as a well developed and wise one, among the co-associates in the holy life. It is possible for venerable ânanda to explain this short exposition given by the Blessed One.' Then we approached you venerable ânanda, and asked an explanation.
17. ßVenerable sir, venerable ânanda, explained it to us, in this manner using these words and phrases.û
ßMonks, ânanda is very wise, if you had asked for its meaning from me, I too would have given this same explanation. This is its meaning bear it in your minds. *
34. 12. 5.
(118) Sakka Ý Sakka the King of Gods
1. At one time the Blessed One was living on the Gijjha peaks in Rajagaha.
2. Then Sakka the king of gods approached the Blessed One, worshipped and stood on a side.
3. Standing on a side he king of gods said to the Blessed One: ßVenerable sir, what is the reason for a certain person not to attain extinction here and now and another person to attain extinction here and now?û
4. ßKing of gods, the monk sees agreeable, welcome forms cognizable by eye-consciousness. They arouse sensual desires and promote attachments. The monk delights, welcomes and stays attached to them. Settling there, consciousness holds it. King of gods with holdings the monk does not extinguish.
5Ý8. ßKing of gods, the monk hears agreeable welcome sounds, cognizes agreeable welcome scents, tastes agreeable welcome savories and cognizes agreeable welcome touches.
9. ßKing of gods, the monk cognizes agreeable, welcome ideas cognizable by mind-consciousness. They arouse sensual desires and promote attachments. The monk delights, welcomes and stays attached to them. And settling there consciousness holds it. King of gods with holdings the monk does not extinguish.
10. ßKing of gods, this is the reason for a certain person not to extinguish here and now.
11Ý16. ßKing of gods, the monk sees agreeable, welcome forms cognizable by eye-consciousness. They arouse sensual desires and promote attachments. The monk does not delight, welcome and stay attached to them. Consciousness does not settle and hold them. King of gods without holdings the monk extinguishes.
17. ßKing of gods, this is the reason for a certain person to extinguish here and now.û
34. 12. 6.
(119) Pa¤casika Ý The Heavenly Musician
1. At one time the Blessed One was living on the Gijjha peaks in Rajagaha.
2. Then Pa¤casika the heavenly musician approached the Blessed One, worshipped and stood on a side.
3. Standing on a side said to the Blessed One: ßVenerable sir, what is the reason for a certain person not to attain extinction here and now and another person to attain extinction here and now?û
4Ý16. ßPa¤casika, the monk sees agreeable welcome forms, hears agreeable welcome sounds, agreeable welcome scents, tastes and touches, Repeat above Sutta up to 16.
17. ßPa¤casika, this is the reason for a certain person to extinguish here and now.û
34. 12. 7.
(120) Sàriputta Ý Venerable Sàriputta
1. At one time venerable Sàriputta was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. Then a certain monk approached venerable Sàriputta, exchanged friendly greetings and sat on a side.
3. Sitting on a side that monk said to venerable Sàriputta: ßFriend Sàriputta, one of your co-associates has stepped down from the holy life and leads a worldly life.û
4. ßFriend, it happens to one, not guarded in the mental faculties, does not know the right amount to eat and is not yoked to wakefulness. Friend, that monk not guarded in the mental faculties, does not know the right amount to eat and not yoked to wakefulness, should continue to lead the holy life complete and pure until he lives, is not possible.
5. ßFriend, the monk who guards his mental faculties, knows the right amount to eat and is yoked to wakefulness, should continue to lead the holy life complete and pure until he lives is possible.
6. ßFriend, how is the guarding of the mental faculties? Here, friend, the monk seeing a form does not take the sign or its details. If it happened that he lived with the mental faculty of the eye unguarded with evil demerit and displeasing covetousness streaming from his mind, he falls to the method of guarding his mind and the mental faculty of the eye.û
Repeat for the ear, nose, tongue, and body.
ßFriend, the monk cognizing an idea does not take the sign or its details. If it happened that he lived with the mental faculty of the mind unguarded with evil demerit and displeasing covetousness streaming from his mind, he falls to the method of guarding his mind and the mental faculty of the mind.
Friend, this is guarding the mental faculties.
7. ßFriend, what is to know the right amount to eat? Here, friend, the monk, partakes food reflecting, this is not for play, intoxication, or to make me beautiful, I partake this food without attachment to soups, only to sustain and maintain this body, to lead the holy life I appease earlier feelings and will not arouse new feelings, so that there will be no mistakes for a pleasant abiding. This is to know the right amount to eat.
8. ßHow is the yoking to wakefulness? Here, friend, the monk sits somewhere during the day and purifies the mind from obstructing things. In. the first watch of the night too sitting somewhere he purifies the mind from obstructing things. During the middle watch of the night he lies down, making the lion's posture, placing one foot over the other and attending to the perception of waking. In the last watch of the night he purifies the mind from obstructing things. Thus is the yoking to wakefulness.
9. ßTherefore, friend, it should be I will train thus, to guard my mental faculties, know the right amount to eat and yoke myself to wakefulness.
ßFriend, this is the training.û
34. 12. 8.
(121) Ràhula Ý Venerable Ràhula
1. At that time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. When the Blessed One was in his seclusion, this thought and thought process arose to him: `Now Rahula's mind is mature to attain release. What if I lead his mind further for the destruction of desires.'
3. Then the Blessed One dressing in the morning and taking bowl and robes wandered in Sàvatthi for alms. Returning from the alms round addressed venerable Rahula: ßRahula, take a seat and let us go to the Dark Forest to spend the day.û
Venerable Rahula agreeing, took a seat and followed close behind the Blessed One
4. At that time an innumerable number of hundred thousands of heavenly being followed the Blessed One, thinking today the Blessed One is going to lead venerable Rahula's mind to the destruction of desires.
5. The Blessed One entered the dark forest and sat under a certain tree on the prepared seat. Venerable Rahula too worshipped the Blessed One and sat on a side and the Blessed One said to venerable Rahula:
6. ßRahula, 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, it's mine, I am there, it's 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 impermanent.û
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
ßThat is not so, venerable sir.û
7Ý8. Repeat for ear and nose.
9. ßIs the tongue permanent or permanent?û
10. Repeat for the body.
11. Rahula, is the mind 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, it's mine, I am there, it's my self?û
ßThat is not so, venerable sir.û
ßAre ideas, mind-consciousness, mind-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of mind-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
ßThat is not so, venerable sir.û
12. ßRahula, 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
13. The Blessed One said thus and venerable Rahula delighted in the words of the Blessed One. When this discourse was given venerable Rahula's mind was released from desires without holdings and the stainless eye of the Teaching arose to an innumerable number of thousands of heavenly beings; `Whatever things are of the nature of arising are also of the nature of ceasing.'
34. 12. 9.
(122) Saüyojana Ý Bonds
1. ßMonks, I will teach the binding things and the bonds, listen to it carefully.
2. ßMonks, what are the binding things and what are the bonds?
3. ßMonks, there are agreeable, welcome forms cognizable by eye-consciousness, that arouse sensual lust and attachment they are binding things.
ßThe interest and greed for them are the bonds.
4Ý7. ßMonks, there're agreeable, welcome sounds cognizable by ear-consciousness, that arouse sensual lust and attachment they are binding things.
The interest and greed for them are the bonds. Repeat for agreeable welcome scents, re savories, re touches.
8. ßMonks, there're agreeable, welcome ideas cognizable by mind-consciousness, that arouse sensual lust and attachment they are binding things.
ßThe interest and greed for them are the bonds.û
34. 12. 10.
(123) Upàdànaü Ý Holding
1. ßMonks, I will teach the holding things and the holdings, listen to it carefully.
2. ßMonks, what are the holding things and what are the holdings?
3. ßMonks, there are agreeable, welcome forms cognizable by eye-consciousness, that arouse sensual lust and attachment they are the holding things.
The interest and greed for them are the holdings.
4Ý7. ßMonks, there are agreeable, welcome sounds cognizable by ear-consciousness, that arouse sensual lust and attachment they are holding things.
ßThe interest and greed for them are the holdings.
Repeat for agreeable welcome scents, savories, and touches.
8. ßMonks, there are agreeable, welcome ideas cognizable by mind-consciousness, that arouse sensual lust and attachment they are the holding things.
ßThe interest and greed for them are the holdings.û
Samyutta Nikaya
Volume IV Ý Salayatanavaggo
Samyutta 34 Ý Salayatana Samyutta
Chapter 12 Ý LokakamagunaVaggo
34. 12. 1.
(114) Marapasa 1 Ý Death's Snare 1
1. At one time the Blessed One was living with his relations in a house of bricks and addressed the monks:
2Ý7. ßMonks, the monk sees agreeable, welcome forms cognizable by eye-consciousness. They arouse sensual desires and promote attachments. The monk delights, welcomes and stays attached to them. Monks, to this is said, the monk has gone to reside with Death, is in the power of Death. Is fixed with Death just in front of him and will be subjected to what Death likes.û
Repeat for hears agreeable welcome sounds, cognizes agreeable welcome scents, tastes agreeable welcome savories and cognizes agreeable welcome touches.
ßMonks, the monk cognizes agreeable, welcome ideas cognizable by mind-consciousness. They arouse sensual desires and promote attachments. The monk delights, welcomes and stays attached to them. Monks, to this is said, the monk has gone to reside with Death, is in the power of Death. Is fixed with Death just in front of him and will be subjected to what Death likes.
8Ý13. 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, to this is said, the monk is released from forms cognizable by eye-consciousness he does not reside with Death. He is not in the power of Death and will not be subjected to what Death likes.û
Repeat for hears agreeable welcome sounds, cognizes agreeable welcome scents, tastes agreeable welcome savories and cognizes agreeable welcome touches.
ßMonks, the monk cognizes agreeable, welcome ideas cognizable by mind-consciousness. They arouse sensual desires and promote attachments. The monk does not delight, welcome and stay attached to them. Monks, to this is said, the monk does not reside with Death. He is not in the power of Death and will not be subjected to what Death likes.û
34. 12. 2.
(115) Màrapàsa 2 Ý Death's Snare 2
1. At one time the Blessed One was living with his relations in a house of bricks and addressed the monks:
2Ý7. ßMonks, the monk sees agreeable, welcome forms cognizable by eye-consciousness that arouses sensual desires and promotes attachments. The monk delights, welcomes and stays attached to them and it is said, the monk fixed to forms cognizable by eye-consciousness has gone to reside with Death and is in the power of Death. Is fixed with Death just in front of him and will be subjected to what Death likes.û
Repeat. Hears agreeable welcome sounds, cognizes agreeable welcome scents, tastes agreeable welcome savories and cognizes agreeable welcome touches.
ßMonks, the monk cognizes agreeable, welcome ideas cognizable by mind-consciousness that arouses sensual desires and promotes attachments. The monk delights, welcomes and stays attached to them and it is said, the monk is fixed to ideas cognizable by mind-consciousness and has gone to reside with Death, is in the power of Death and will be subjected to what Death likes.
8Ý13. ßMonks, the monk sees agreeable, welcome forms cognizable by eye-consciousness that arouses sensual desires and promotes attachments. The monk does not delight, welcome or stay attached to them. Monks, to this is said, the monk is released from forms cognizable by eye-consciousness he does not reside with Death. He is not in the power of Death and will not be subjected to what Death likes.û
Repeat. Hears agreeable welcome sounds, cognizes agreeable welcome scents, tastes agreeable welcome savories and cognizes agreeable welcome touches.
ßMonks, the monk cognizes agreeable, welcome ideas cognizable by mind-consciousness that arouses sensual desires and promotes attachments. The monk does not delight, welcome and stay attached to them. Monks, to this is said, the monk is released from ideas cognizable by mind-consciousness. He does not reside with Death, is not in the power of Death and will not be subjected to what Death likes.û
34. 12. 3.
(116) Lokakamaguna 1 Ý The Five Strands of Sensuality in the World 1
1. At one time the Blessed One was living with his relations in a house of bricks and addressed the monks from there:
2. ßMonks, I do not say the knowing, seeing achieving, end of the world is reached by traveling, , nor do I declare the ending of unpleasantness without reaching the end of the world.û The Blessed One saying these words got up from his seat and entered his dwelling.
3. Soon after the Blessed One had gone away it occurred to those monks: `Here, friends, the Blessed One has given the gist of this exposition and without giving its details got up from his seat and entered his dwelling. `Monks, I do not say the knowing, seeing achieving, end of the world is reached by traveling, nor do I declare the ending of unpleasantness without reaching the end of the world.' Who would explain the detailed meaning of this short exposition'
4. Then it occurred to those monks: ßThere is venerable ânanda. He is even praised by the Teacher as a well developed and wise one, among the co-associates in the holy life. It is possible for him to explain this short exposition given by the Blessed One. What if we approach venerable ânanda and ask him to explain this?û
5. Then those monks approached venerable ânanda, exchanged friendly greetings and sat on side.
6. Sitting those monks said to venerable ânanda: ßFriend, ânanda, the Blessed One gave us the gist of this exposition and without giving its details got up from his seat and entered his dwelling. `Monks, I do not say the knowing, seeing achieving end of the world is reached by traveling, nor do I declare the ending of unpleasantness without reaching the end of the world.' Then it occurred to us: Who would explain the detailed meaning of this short ezposition; there is venerable ânanda. He is even praised by the Teacher as a well developed and wise one, among the co-associates in the holy life. It is possible for venerable ânanda to explain this short exposition given by the Blessed One. What if we approach venerable ânanda and ask him to explain this to us Then we approached you, venerable ânanda! Would you explain this to us?û
7. ßFriends, you coming face to face with the Teacher should ignore him and ask me to explain this is like the work of a man in search of heartwood, coming to a standing tree full of heartwood, ignoring the root and the trunk and think to search for the essence among the branches and leaves. Friends, the Blessed One knows what should be known, sees what should be seen, is one with sight, is wise, is the Teaching, has become Brahma. Friends, the Thus Gone One observes what he preaches, gives the essential, is giver of the deathless, the leader for the Teaching. This is the right time to ask the Blessed One, himself and as the Blessed One explains it, bear it in your minds.
8. Indeed friend, ânanda, the Blessed One knows what should be known, sees what should be seen, is one with sight, is wise, is the Teaching, he has become Brahma. Friend, the Thus Gone One observes what he preaches, gives the essential, is giver of the deathless, is the leader for the Teaching. This is the right time to ask the Blessed One, himself and as the Blessed One explains it, we should bear it in our minds but venerable ânanda,. is praised by the Teacher as a well developed and wise one, among the co-associates in the holy life. It is possible for venerable ânanda to explain this short exposition given by the Blessed One. Friend, ânanda, explain it to us, taking it lightlyû.
9. ßThen friends, listen carefully, I will tell you.û The monks agreed and venerable ânanda said:
10. Friends, the Blessed One gave you the gist of this exposition, without giving its details got up from his seat and entered his dwelling. `Monks, I do not say the knowing, seeing achieving end of the world is reached by traveling, nor do I declare the ending of unpleasantness without reaching the end of the world.' Of this short exposition of the Blessed One I know the detailed meaning thus:
11. Friends, by whatever means there are perceptions of the world and measuring in the world that is the world in the dispensation of the noble ones. Friends, through what are there perceptions of the world and measuring in the world? Friends, through the eye, one perceives and there is measuring in the world. Through the ear, nose, tongue, body and the mind there are perceptions and measuring in the world. This is the world in the dispensation of the noble ones.
12. Friends, the Blessed One gave you the gist of this exposition, without giving its details got up from his seat and entered his dwelling. `Monks, I do not say the knowing, seeing achieving end of the world, is reached by traveling, nor do I declare the ending of unpleasantness without reaching the end of the world.' I know the detailed explanation of this short exposition as above. Friends if you desire, approach the Blessed One and ask this from the Blessed One himself and as he explains bear it in your minds.û
Those monks agreed, got up from their seats approached the Blessed One, worshipped and sat on a side.
13. Sitting, those monks said to the Blessed One:
ßVenerable sir, the Blessed One gave us the gist of this exposition without giving its details got up from his seat and entered his dwelling. `Monks, I do not say the knowing, seeing achieving end of the world, is reached by traveling, nor do I declare the ending of unpleasantness without reaching the end of the world.' Then it occurred to us: `Who would explain the detailed meaning of this short exposition?
14. ßThen it occurred to us: There is venerable ânanda. He is even praised by the Teacher as a well developed and wise one, among the co-associates in the holy life. It is possible for venerable ânanda to explain this short exposition given by the Blessed One. Then we approached venerable ânanda, and asked an explanation.
15. ßVenerable sir, venerable ânanda, explained it to us, in this manner using these words and phrasesû
ßMonks, ânanda is very wise, if you had asked for its meaning from me, I too would have given this same explanation. This is its meaning bear it in your minds.û
34. 12. 4.
(117) Lokakamaguna 2 Ý The Five Strands of Sensuality 2
2. ßMonks, when I was seeking enlightenment, it occurred to me: `The mind with which I felt the five strands of sense pleasures in the past, are gone by, ceased and changed, yet my mind wanders much to the past and a little to the present and the future. Monks, then it occurred to me thus. The mind with which I felt the five strands of sense pleasures in the past, are gone by, ceased and changed, yet my mind wanders much to the past and a little to the present and the future. Therefore for my welfare I should protect my mind diligently and mindfully.
3. Therefore monks, the minds with which you felt the five strands of sense pleasures in the past, are gone by, ceased and changed, yet your minds wander much to the past and a little to the present and the future. Monks, then it should occur to you thus. The mind with which we felt the five strands of sense pleasures in the past, are gone by, ceased and changed, yet our minds wander much to the past and a little to the present and the future, Therefore for our welfare we should protect our minds diligently and mindfully.
4. ßTherefore monks, you should know the sphere in which the eye ceases and the perception of forms lose interest, the ear ceases and the perception of sounds lose interest.û
Repeat for the nose.
ßYou should know the sphere, in which the tongue ceases and the perception of tastes lose interest.û
Repeat for the body.
ßYou should know the sphere, in which the mind ceases and the perception of ideas lose interest.û
5. The Blessed One said this, got up from his seat and entered the monastery.
6. Soon after the Blessed One had gone away it occurred to those monks: `Here, friends, the Blessed One has given the gist of this exposition and without giving its details got up from his seat and entered his dwelling. Therefore monks, you should know the sphere, in which the eye ceases and the perception of forms lose interest, the ear ceases and the perception of sounds lose interest.'
Repeat for the nose.
`You should know the sphere, in which the tongue ceases and the perception of tastes lose interest.'
Repeat for the body.
`You should know the sphere, in which the mind ceases and the perception of ideas lose interest' Who would explain the detailed meaning of this short exposition?'
7. Then it occurred to those monks: ßThere is venerable ânanda. He is even praised by the Teacher as a well developed and wise one, among the co-associates in the holy life. It is possible for him to explain this short exposition given by the Blessed One. What if we approach venerable ânanda and ask him to explain this to us?û
8. Then those monks approached venerable ânanda, exchanged friendly greetings and sat on side.
9. Sitting those monks said to venerable ânanda: ßFriend, ânanda, the Blessed One gave us the gist of this exposition and without giving its details got up from his seat and entered his dwelling.
'Therefore monks, you should know the sphere, in which the eye ceases and the perception of forms lose interest, the ear ceases and the perception of sounds lose interest.û
Repeat for the nose.
You should know the sphere, in which the tongue ceases and the perception of tastes lose interest.û
Repeat for the body.
ßYou should know the sphere, in which the mind ceases and the perception of ideas lose interest' Then it occurred to us: `Who would explain the detailed meaning of this short ezposition, it occurred to us: There is venerable ânanda. He is even praised by the Teacher as a well developed and wise one, among the co-associates in the holy life. It is possible for venerable ânanda to explain this short exposition given by the Blessed One. What if we approach venerable ânanda and ask him to explain this to us Then, we approached you venerable ânanda, would you explain this to us?û
10Ý11. ßFriends, you coming face to face with the Teacher should ignore him and ask me to explain this is like the work of a man in search of heartwood, coming to a standing tree full of heartwood, ignoring the root and the trunk and think to search for the essence among the branches and leaves. Friends, the Blessed One knows what should be known, sees what should be seen, is one with sight, is wise, is the Teaching, he has become Brahma. Friends, the Thus Gone One observes what he preaches, gives the essential, is giver of the deathless, the leader for the Teaching. This is the right time to ask the Blessed One himself and as the Blessed One explains bear it in your minds.
ßIndeed, friend ânanda, the Blessed One knows what should be known, sees what should be seen, is one with sight, is wise, is the Teaching, he has become Brahma. Friend, the Thus Gone One observes what he preaches, gives the essential, is giver of the deathless, the leader for the Teaching. This is the right time to ask the Blessed One himself and as the Blessed One explains it, we should bear it in our minds but venerable ânanda,.is praised by the Teacher as a well developed and wise one, among the co-associates in the holy life. It is possible for venerable ânanda to explain this short exposition given by the Blessed One. Friend, ânanda, explain it to us, taking it lightlyû.
12. ßThen friends, listen carefully, I will tell you.û The monks agreed and venerable ânanda said:
13. ßFriends, the Blessed One gave you the gist of this exposition, without giving its details got up from his seat and entered his dwelling. `Therefore monks, you should know the sphere, in which the eye ceases and the perception of forms lose interest, the ear ceases and the perception of sounds lose interest.û
Repeat for the nose.
ßYou should know the sphere, in which the tongue ceases and the perception of tastes lose interest.û
Repeat for the body.
ßYou should know the sphere, in which the mind ceases and the perception of ideas lose interest' Friends, I know the detailed meaning thus: Friends, the Blessed One had said this for the cessation of the six spheres. Therefore friends, you should know the sphere, in which the eye ceases and the perception of forms lose interest, the ear ceases and the perception of sounds lose interest.û
Repeat for the nose.
ßYou should know the sphere, in which the tongue ceases and the perception of tastes lose interest.û
Repeat for the body.
ßYou should know the sphere, in which the mind ceases and the perception of ideas lose interest.
14. ßFriends, the Blessed One gave you the gist of this exposition, without giving its details got up from his seat and entered his dwelling. `Therefore monks, you should know the sphere, in which the eye ceases and the perception of forms lose interest, the ear ceases and the perception of sounds lose interest.û
Repeat for the nose.
ßYou should know the sphere, in which the tongue ceases and the perception of tastes lose interest.û
Repeat for the body.
ßYou should know the sphere, in which the mind ceases and the perception of ideas lose interest. I know the detailed explanation of this short exposition as above. Friends if you desire, approach the Blessed One and ask this from the Blessed One himself and as he explains bear it in your minds.û
Those monks agreed, got up from their seats approached the Blessed One, worshipped and sat on a side.
15. Sitting those monks said to the Blessed One
ßVenerable sir, the Blessed One gave us the gist of this exposition without giving its details got up from his seat and entered his dwelling. `Therefore monks, you should know the sphere, in which the eye ceases and the perception of forms lose interest, the ear ceases and the perception of sounds lose interest.û
Repeat for the nose.
ßYou should know the sphere, in which the tongue ceases and the perception of tastes lose interest.û
Repeat for the body.
ßYou should know the sphere, in which the mind ceases and the perception of ideas lose interest.' Then it occurred to us: `Who would explain the detailed meaning of this short exposition?'
16. ßIt occurred to us: `There is venerable ânanda. He is even praised by the Teacher as a well developed and wise one, among the co-associates in the holy life. It is possible for venerable ânanda to explain this short exposition given by the Blessed One.' Then we approached you venerable ânanda, and asked an explanation.
17. ßVenerable sir, venerable ânanda, explained it to us, in this manner using these words and phrases.û
ßMonks, ânanda is very wise, if you had asked for its meaning from me, I too would have given this same explanation. This is its meaning bear it in your minds. *
34. 12. 5.
(118) Sakka Ý Sakka the King of Gods
1. At one time the Blessed One was living on the Gijjha peaks in Rajagaha.
2. Then Sakka the king of gods approached the Blessed One, worshipped and stood on a side.
3. Standing on a side he king of gods said to the Blessed One: ßVenerable sir, what is the reason for a certain person not to attain extinction here and now and another person to attain extinction here and now?û
4. ßKing of gods, the monk sees agreeable, welcome forms cognizable by eye-consciousness. They arouse sensual desires and promote attachments. The monk delights, welcomes and stays attached to them. Settling there, consciousness holds it. King of gods with holdings the monk does not extinguish.
5Ý8. ßKing of gods, the monk hears agreeable welcome sounds, cognizes agreeable welcome scents, tastes agreeable welcome savories and cognizes agreeable welcome touches.
9. ßKing of gods, the monk cognizes agreeable, welcome ideas cognizable by mind-consciousness. They arouse sensual desires and promote attachments. The monk delights, welcomes and stays attached to them. And settling there consciousness holds it. King of gods with holdings the monk does not extinguish.
10. ßKing of gods, this is the reason for a certain person not to extinguish here and now.
11Ý16. ßKing of gods, the monk sees agreeable, welcome forms cognizable by eye-consciousness. They arouse sensual desires and promote attachments. The monk does not delight, welcome and stay attached to them. Consciousness does not settle and hold them. King of gods without holdings the monk extinguishes.
17. ßKing of gods, this is the reason for a certain person to extinguish here and now.û
34. 12. 6.
(119) Pa¤casika Ý The Heavenly Musician
1. At one time the Blessed One was living on the Gijjha peaks in Rajagaha.
2. Then Pa¤casika the heavenly musician approached the Blessed One, worshipped and stood on a side.
3. Standing on a side said to the Blessed One: ßVenerable sir, what is the reason for a certain person not to attain extinction here and now and another person to attain extinction here and now?û
4Ý16. ßPa¤casika, the monk sees agreeable welcome forms, hears agreeable welcome sounds, agreeable welcome scents, tastes and touches, Repeat above Sutta up to 16.
17. ßPa¤casika, this is the reason for a certain person to extinguish here and now.û
34. 12. 7.
(120) Sàriputta Ý Venerable Sàriputta
1. At one time venerable Sàriputta was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. Then a certain monk approached venerable Sàriputta, exchanged friendly greetings and sat on a side.
3. Sitting on a side that monk said to venerable Sàriputta: ßFriend Sàriputta, one of your co-associates has stepped down from the holy life and leads a worldly life.û
4. ßFriend, it happens to one, not guarded in the mental faculties, does not know the right amount to eat and is not yoked to wakefulness. Friend, that monk not guarded in the mental faculties, does not know the right amount to eat and not yoked to wakefulness, should continue to lead the holy life complete and pure until he lives, is not possible.
5. ßFriend, the monk who guards his mental faculties, knows the right amount to eat and is yoked to wakefulness, should continue to lead the holy life complete and pure until he lives is possible.
6. ßFriend, how is the guarding of the mental faculties? Here, friend, the monk seeing a form does not take the sign or its details. If it happened that he lived with the mental faculty of the eye unguarded with evil demerit and displeasing covetousness streaming from his mind, he falls to the method of guarding his mind and the mental faculty of the eye.û
Repeat for the ear, nose, tongue, and body.
ßFriend, the monk cognizing an idea does not take the sign or its details. If it happened that he lived with the mental faculty of the mind unguarded with evil demerit and displeasing covetousness streaming from his mind, he falls to the method of guarding his mind and the mental faculty of the mind.
Friend, this is guarding the mental faculties.
7. ßFriend, what is to know the right amount to eat? Here, friend, the monk, partakes food reflecting, this is not for play, intoxication, or to make me beautiful, I partake this food without attachment to soups, only to sustain and maintain this body, to lead the holy life I appease earlier feelings and will not arouse new feelings, so that there will be no mistakes for a pleasant abiding. This is to know the right amount to eat.
8. ßHow is the yoking to wakefulness? Here, friend, the monk sits somewhere during the day and purifies the mind from obstructing things. In. the first watch of the night too sitting somewhere he purifies the mind from obstructing things. During the middle watch of the night he lies down, making the lion's posture, placing one foot over the other and attending to the perception of waking. In the last watch of the night he purifies the mind from obstructing things. Thus is the yoking to wakefulness.
9. ßTherefore, friend, it should be I will train thus, to guard my mental faculties, know the right amount to eat and yoke myself to wakefulness.
ßFriend, this is the training.û
34. 12. 8.
(121) Ràhula Ý Venerable Ràhula
1. At that time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. When the Blessed One was in his seclusion, this thought and thought process arose to him: `Now Rahula's mind is mature to attain release. What if I lead his mind further for the destruction of desires.'
3. Then the Blessed One dressing in the morning and taking bowl and robes wandered in Sàvatthi for alms. Returning from the alms round addressed venerable Rahula: ßRahula, take a seat and let us go to the Dark Forest to spend the day.û
Venerable Rahula agreeing, took a seat and followed close behind the Blessed One
4. At that time an innumerable number of hundred thousands of heavenly being followed the Blessed One, thinking today the Blessed One is going to lead venerable Rahula's mind to the destruction of desires.
5. The Blessed One entered the dark forest and sat under a certain tree on the prepared seat. Venerable Rahula too worshipped the Blessed One and sat on a side and the Blessed One said to venerable Rahula:
6. ßRahula, 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, it's mine, I am there, it's 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 impermanent.û
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
ßThat is not so, venerable sir.û
7Ý8. Repeat for ear and nose.
9. ßIs the tongue permanent or permanent?û
10. Repeat for the body.
11. Rahula, is the mind 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, it's mine, I am there, it's my self?û
ßThat is not so, venerable sir.û
ßAre ideas, mind-consciousness, mind-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of mind-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
ßThat is not so, venerable sir.û
12. ßRahula, 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
13. The Blessed One said thus and venerable Rahula delighted in the words of the Blessed One. When this discourse was given venerable Rahula's mind was released from desires without holdings and the stainless eye of the Teaching arose to an innumerable number of thousands of heavenly beings; `Whatever things are of the nature of arising are also of the nature of ceasing.'
34. 12. 9.
(122) Saüyojana Ý Bonds
1. ßMonks, I will teach the binding things and the bonds, listen to it carefully.
2. ßMonks, what are the binding things and what are the bonds?
3. ßMonks, there are agreeable, welcome forms cognizable by eye-consciousness, that arouse sensual lust and attachment they are binding things.
ßThe interest and greed for them are the bonds.
4Ý7. ßMonks, there're agreeable, welcome sounds cognizable by ear-consciousness, that arouse sensual lust and attachment they are binding things.
The interest and greed for them are the bonds. Repeat for agreeable welcome scents, re savories, re touches.
8. ßMonks, there're agreeable, welcome ideas cognizable by mind-consciousness, that arouse sensual lust and attachment they are binding things.
ßThe interest and greed for them are the bonds.û
34. 12. 10.
(123) Upàdànaü Ý Holding
1. ßMonks, I will teach the holding things and the holdings, listen to it carefully.
2. ßMonks, what are the holding things and what are the holdings?
3. ßMonks, there are agreeable, welcome forms cognizable by eye-consciousness, that arouse sensual lust and attachment they are the holding things.
The interest and greed for them are the holdings.
4Ý7. ßMonks, there are agreeable, welcome sounds cognizable by ear-consciousness, that arouse sensual lust and attachment they are holding things.
ßThe interest and greed for them are the holdings.
Repeat for agreeable welcome scents, savories, and touches.
8. ßMonks, there are agreeable, welcome ideas cognizable by mind-consciousness, that arouse sensual lust and attachment they are the holding things.
ßThe interest and greed for them are the holdings.û
Samyutta Nikaya - Salayatana Samyutta - Yogakkhemi Vagga
Sutta Pitaka
Samyutta Nikaya
Volume IV Ý Salayatanavaggo
Samyutta 34 Ý Salayatana Samyutta
Chapter 11 Ý Yogakkhemi Vaggo
34. 11. 1.
(104) Yogakkhemi Ý Freedom from Bonds
1. At Savatthi:
2. ßMonks, I will teach you the method, to gain freedom from the bonds. Listen carefully to it.
3. Monks, what is the method to gain freedom from the bonds?
4Ý8. Monks, the monk sees agreeable, welcome forms cognizable by eye-consciousness, which arouses sensual desires and promotes attachments. The Thus Gone One has dispelled them, pulled them with the roots, made them palm stumps, made them not grow again and declares freedom from them. Therefore it is said the Thus Gone One is free from bonds.û
Repeat for agreeable welcome sounds, agreeable welcome scents, agreeable welcome savories and agreeable welcome touches.
9. Monks, the monk cognizes agreeable, welcome ideas cognizable by mind-consciousness, which arouses sensual desires and promotes attachments The Thus Gone One has dispelled them, pulled them with the roots, made them palm stumps and made them not grow again and declares freedom from them. Therefore it is said the Thus Gone One is free from bonds.
10. Monks, this is the method to gain freedom from bonds.û
34. 11. 2.
(105) Upàdàya Ý On account of
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, when what is present and on account of what arises pleasant and unpleasant feelings to the monk?û
3. ßVenerable sir, it is the Blessed One's leading to the Teaching. The monks will hear it from the Blessed One and bear it in their minds.û
4. ßMonks, when conscious of the eye and relying on it, arises pleasant and unpleasant feelingsû
Repeat for the ear, nose, tongue and the body.
ßMonks when mentally conscious relying on it, arise pleasant and unpleasant feelings.
5. Monks, is the eye permanent or impermanent?û
ßVenerable sir, it is impermanentû
ßThat impermanent thing is it unpleasant or pleasant?û
ßVenerable sir, it is unpleasantû
ßMonks, without clinging to that impermanent, unpleasant, changing thing, would pleasant and unpleasant feelings arise to you?û
ßNo, venerable sir, that is not so.û
6. Monks, is the ear permanent or impermanent?û Repeat.
7. Monks, is the nose permanent or impermanent?û Repeat.
8Ý9. Monks, is the tongue permanent or impermanent?û
Repeat for the body.
10. Monks, is the mind permanent or impermanent?û
ßVenerable sir, it is impermanentû
ßThat impermanent thing is it unpleasant or pleasant?û
ßVenerable sir, it is unpleasantû
ßMonks, without clinging to that impermanent, unpleasant, changing thing, would pleasant and unpleasant feelings arise to you?û
ßNo, venerable sir, that is not so.û
11. Monks, the learned noble disciple seeing this, turns from the eye, ear, nose, tongue, body and the mind. Turning loses interest and is released. When released knowledge arises to him, birth is destroyed, the holy life is lived to the end, duties are done, I do not have any other wishes!û
34. 11. 3.
(106) Dukkha Ý Unpleasantness
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 the arising and fading of unpleasantness. Listen to it carefully.
3. ßMonks, what is the arising of unpleasantness?
4Ý9. ßOn account of eye and forms arise eye-consciousness. The co-incident arising of these three is contact. On account of a contact are feelings and on account of feelings craving. This is the arising of unpleasantness.û
Repeat for the ear, nose, tongue, body.
ßOn account of the mind and ideas arise mind-consciousness. The co-incident arising of these three is contact. On account of a contact are feelings. On account of feelings is craving. This is the arising of unpleasantness.
10. ßMonks, what is the fading of unpleasantness?
11. ßOn account of eye and forms arise eye-consciousness. The co-incident arising of these three is contact. On account of a contact are feelings. On account of feelings, craving. The losing of interest and ceasing of craving without anything remaining is the cessation of being. The cessation of being is the cessation of birth. The cessation of birth is the cessation of decay, death, grief, lament, unpleasantness, displeasure and distress. Thus is the cessation of the complete mass of unpleasantness.û
12Ý13. Repeat for ear and sounds and nose and scents.
14Ý15. Repeat above for the tongue and savories and the body and touches.
16. ßOn account of mind and ideas arise mind-consciousness. The co-incident arising of these three is contact. On account of a contact are feelings. On account of feelings is craving. The losing of interest and ceasing of craving without anything remaining is the cessation of being. The cessation of being is the cessation of birth. The cessation of birth is the cessation of decay, death, grief, lament, unpleasantness, displeasure and distress. Thus is the cessation of the complete mass of unpleasantness.û
34. 11. 4.
(107) Loko Ý The World
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 the arising and fading of the world. Listen to it carefully.
3. ßMonks, what is the arising of the world?
4. ßOn account of eye and forms arise eye-consciousness. The co-incident arising of these three is contact. On account of a contact are feelings. On account of feelings is craving. On account of craving is holding. On account of holding is being. On account of being is birth. On account of birth is decay, death, grief, lament, unpleasantness, displeasure and distress thus is the arising of the world.
5Ý8. ßRepeat for ear and sounds, nose and scents, tongue and savories and body and touches.
9. ßOn account of mind and ideas arise mind-consciousness. The co-incident arising of these three is contact. On account of a contact are feelings. On account of feelings is craving. On account of craving is holding. On account of holding is being. On account of being is birth. On account of birth is decay, death, grief, lament, unpleasantness, displeasure and distress, this is the arising of the world.
10. ßMonks, what is the fading of the world?
11Ý16. ßOn account of eye and forms arise eye-consciousness. The co-incident arising of these three is contact. On account of a contact are feelings. On account of feelings is craving. The losing of interest and ceasing of craving without anything remaining is the cessation of holding. The cessation of holding is the cessation of being. The cessation of being is the cessation of birth, decay, death, grief, lament, unpleasantness, displeasure and distress.û
Repeat for the other five.
Thus is the cessation of the complete mass of unpleasantness.
17. ßMonks this is the fading of the world.û
34. 11. 5.
(108) Seyyo I Ý I Am Superior
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, when what is present, holding and settling in what, does it occur `I am superior, equal or inferior.'û
3. ßVenerable sir, the leading to the Teaching is from the Blessed One, the monks will learn it from the Blessed One and bear it in their minds.û
4Ý9. ßMonks, when the eye is present, on account of the eye and settling in the eye it occurs, `I am superior, or I am equal, or I am inferior.'
Repeat for the ear, nose, tongue, body.
ßWhen the mind is present, on account of the mind and settling in the mind it occurs, `I am superior, or I am equal, or I am inferior'
10. ßMonks, is the eye permanent or impermanent?û
ßVenerable sir, it is impermanentû
ßThat impermanent thing is it unpleasant or pleasant?û
ßVenerable sir, it is unpleasantû
ßMonks, without clinging to that impermanent, unpleasant, changing thing, would it occur to you `I am superior, or I am equal, or I am inferior'?û
ßNo, venerable sir, that is not so.û
11. Monks, is the ear permanent or impermanent?û Repeat.
12. Monks, is the nose permanent or impermanent?û Repeat.
13. Monks, is the tongue permanent or impermanent?û
14. Monks is the body permanent or impermanent?û
15. Monks, is the mind permanent or impermanent?û
ßVenerable sir, it is impermanentû
ßThat impermanent thing is it unpleasant or pleasant?û
ßVenerable sir, it is unpleasantû
ßMonks, without clinging to that impermanent, unpleasant, changing thing, would it occur to you `I am superior, or I am equal, or I am inferior'?û
ßNo, venerable sir, that is not so.û
11. Monks, the learned noble disciple seeing this, turns from the eye, ear, nose, tongue, body and the mind. Turning loses interest and is released. When released knowledge arises to him, birth is destroyed, the holy life is lived to the end, duties are done, I do not wish anything more.û
34. 11. 6.
(109) Saüyojana Ý Bonds
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 the binding things and the bonds, listen to it carefully
3. ßMonks, what are the binding things and what are the bonds?
4Ý9. ßMonks, the eye is a binding thing and whatever interest and greed for it, is the bond there.û
Repeat for the ear, nose, tongue, body.
ßThe mind is a binding thing and whatever interest and greed for it is the bond there.
10. ßMonks, these are the binding things and these are the bonds.û
34. 11. 7.
(110) Upadanam Ý Holding
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 the holding things and how it is held, listen to it carefully
3. ßMonks, what are the holding things and how is the holding?
4Ý9. ßMonks, the eye is a holding thing and the holding is with interest and greed.û
Repeat for the ear, nose, tongue, and body.
The mind is a holding thing and the holding is with interest and greed.
10. ßMonks, these are the holding things and the holding.û
34. 11. 8.
(111) Pajanaü 1 Ý Thorough Knowledge 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:
2Ý7. ßMonks, it is not possible to destroy unpleasantness, other than by accurately and thoroughly comprehending the eye and experiencing, estranging and dispelling it.û
Repeat for the ear, nose, tongue, and body.
ßMonks, it is not possible to destroy unpleasantness, other than by accurately and thoroughly comprehending the mind and experiencing, estranging and dispelling it.
8Ý13. ßMonks, it is possible to destroy unpleasantness by accurately and thoroughly comprehending the eye and experiencing, estranging and dispelling it.û
Repeat for the ear, nose, tongue, and body.
ßMonks, it is possible to destroy unpleasantness by accurately and thoroughly comprehending the mind and experiencing, estranging and dispelling it.û
34. 11. 9.
(112) Pajanaü 2 Ý Thorough Knowledge 2
2Ý7. ßMonks, it is not possible to destroy unpleasantness other than by accurately and thoroughly comprehending forms and experiencing, estranging and dispelling them.û
Repeat for sounds, scents, savories, and touches. Monks, it is not possible to destroy unpleasantness, other than by accurately and thoroughly comprehending ideas and experiencing, estranging and dispelling them.
8Ý13. ßMonks, it is possible to destroy unpleasantness, by accurately and thoroughly comprehending forms and experiencing, estranging and dispelling them.û
Repeat for sounds, scents, savories, touches.
ßMonks, it is possible to destroy unpleasantness by accurately and thoroughly comprehending ideas and experiencing, estranging and dispelling them.û
34. 11. 10.
(113) Upassuti Ý Within Hearing
1. At one time the Blessed One was living with his relations in a house of bricks
2. At that time the Blessed One repeated this discourse to himself.
3. ßOn account of eye and forms arise eye-consciousness. The co-incident arising of these three is contact. On account of a contact are feelings. On account of feelings, craving. This is the arising of the complete mass of unpleasantness.
4Ý7. Repeat for the ear, nose, tongue and the body.
8. ßOn account of the mind and ideas arise mind-consciousness. The co-incident arising of these three is contact. On account of a contact are feelings. On account of feelings, craving. This is the arising of the complete mass of unpleasantness.
9. ßOn account of eye and forms arise eye-consciousness. The co-incident arising of these three is contact. On account of a contact are feelings. On account of feelings is craving. The losing of interest and cessation of craving without anything remaining is the cessation of being. The cessation of being is the cessation of birth. The cessation of birth is the cessation of decay, death, grief, lament, unpleasantness, displeasure and distress. Thus is the cessation of the complete mass of unpleasantness.
10Ý13. Repeat for the ear and sounds, nose and scents, tongue and savories, and body and touches.
14. ßOn account of mind and ideas arise mind-consciousness. The co-incident arising of these three is contact. On account of a contact are feelings and on account of feelings is craving. The losing of interest and cessation of craving without anything remaining is the cessation of being. The cessation of being is the cessation of birth. The cessation of birth is the cessation of decay, death, grief, lament, unpleasantness, displeasure and distress. Thus is the cessation of the complete mass of unpleasantness.'
15. At that time a certain monk heard this discourse of the Blessed One.
16. The Blessed One saw that monk, standing close by.
17. Seeing said to that monk: ßMonk, did you hear this discourse?û ßYes, I did, venerable sir.û
ßMonk, learn this discourse! Monk, master this discourse and bear it in your mind! Monk, this discourse is full of meaning and it contains the fundamentals of the holy life!û
Samyutta Nikaya
Volume IV Ý Salayatanavaggo
Samyutta 34 Ý Salayatana Samyutta
Chapter 11 Ý Yogakkhemi Vaggo
34. 11. 1.
(104) Yogakkhemi Ý Freedom from Bonds
1. At Savatthi:
2. ßMonks, I will teach you the method, to gain freedom from the bonds. Listen carefully to it.
3. Monks, what is the method to gain freedom from the bonds?
4Ý8. Monks, the monk sees agreeable, welcome forms cognizable by eye-consciousness, which arouses sensual desires and promotes attachments. The Thus Gone One has dispelled them, pulled them with the roots, made them palm stumps, made them not grow again and declares freedom from them. Therefore it is said the Thus Gone One is free from bonds.û
Repeat for agreeable welcome sounds, agreeable welcome scents, agreeable welcome savories and agreeable welcome touches.
9. Monks, the monk cognizes agreeable, welcome ideas cognizable by mind-consciousness, which arouses sensual desires and promotes attachments The Thus Gone One has dispelled them, pulled them with the roots, made them palm stumps and made them not grow again and declares freedom from them. Therefore it is said the Thus Gone One is free from bonds.
10. Monks, this is the method to gain freedom from bonds.û
34. 11. 2.
(105) Upàdàya Ý On account of
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, when what is present and on account of what arises pleasant and unpleasant feelings to the monk?û
3. ßVenerable sir, it is the Blessed One's leading to the Teaching. The monks will hear it from the Blessed One and bear it in their minds.û
4. ßMonks, when conscious of the eye and relying on it, arises pleasant and unpleasant feelingsû
Repeat for the ear, nose, tongue and the body.
ßMonks when mentally conscious relying on it, arise pleasant and unpleasant feelings.
5. Monks, is the eye permanent or impermanent?û
ßVenerable sir, it is impermanentû
ßThat impermanent thing is it unpleasant or pleasant?û
ßVenerable sir, it is unpleasantû
ßMonks, without clinging to that impermanent, unpleasant, changing thing, would pleasant and unpleasant feelings arise to you?û
ßNo, venerable sir, that is not so.û
6. Monks, is the ear permanent or impermanent?û Repeat.
7. Monks, is the nose permanent or impermanent?û Repeat.
8Ý9. Monks, is the tongue permanent or impermanent?û
Repeat for the body.
10. Monks, is the mind permanent or impermanent?û
ßVenerable sir, it is impermanentû
ßThat impermanent thing is it unpleasant or pleasant?û
ßVenerable sir, it is unpleasantû
ßMonks, without clinging to that impermanent, unpleasant, changing thing, would pleasant and unpleasant feelings arise to you?û
ßNo, venerable sir, that is not so.û
11. Monks, the learned noble disciple seeing this, turns from the eye, ear, nose, tongue, body and the mind. Turning loses interest and is released. When released knowledge arises to him, birth is destroyed, the holy life is lived to the end, duties are done, I do not have any other wishes!û
34. 11. 3.
(106) Dukkha Ý Unpleasantness
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 the arising and fading of unpleasantness. Listen to it carefully.
3. ßMonks, what is the arising of unpleasantness?
4Ý9. ßOn account of eye and forms arise eye-consciousness. The co-incident arising of these three is contact. On account of a contact are feelings and on account of feelings craving. This is the arising of unpleasantness.û
Repeat for the ear, nose, tongue, body.
ßOn account of the mind and ideas arise mind-consciousness. The co-incident arising of these three is contact. On account of a contact are feelings. On account of feelings is craving. This is the arising of unpleasantness.
10. ßMonks, what is the fading of unpleasantness?
11. ßOn account of eye and forms arise eye-consciousness. The co-incident arising of these three is contact. On account of a contact are feelings. On account of feelings, craving. The losing of interest and ceasing of craving without anything remaining is the cessation of being. The cessation of being is the cessation of birth. The cessation of birth is the cessation of decay, death, grief, lament, unpleasantness, displeasure and distress. Thus is the cessation of the complete mass of unpleasantness.û
12Ý13. Repeat for ear and sounds and nose and scents.
14Ý15. Repeat above for the tongue and savories and the body and touches.
16. ßOn account of mind and ideas arise mind-consciousness. The co-incident arising of these three is contact. On account of a contact are feelings. On account of feelings is craving. The losing of interest and ceasing of craving without anything remaining is the cessation of being. The cessation of being is the cessation of birth. The cessation of birth is the cessation of decay, death, grief, lament, unpleasantness, displeasure and distress. Thus is the cessation of the complete mass of unpleasantness.û
34. 11. 4.
(107) Loko Ý The World
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 the arising and fading of the world. Listen to it carefully.
3. ßMonks, what is the arising of the world?
4. ßOn account of eye and forms arise eye-consciousness. The co-incident arising of these three is contact. On account of a contact are feelings. On account of feelings is craving. On account of craving is holding. On account of holding is being. On account of being is birth. On account of birth is decay, death, grief, lament, unpleasantness, displeasure and distress thus is the arising of the world.
5Ý8. ßRepeat for ear and sounds, nose and scents, tongue and savories and body and touches.
9. ßOn account of mind and ideas arise mind-consciousness. The co-incident arising of these three is contact. On account of a contact are feelings. On account of feelings is craving. On account of craving is holding. On account of holding is being. On account of being is birth. On account of birth is decay, death, grief, lament, unpleasantness, displeasure and distress, this is the arising of the world.
10. ßMonks, what is the fading of the world?
11Ý16. ßOn account of eye and forms arise eye-consciousness. The co-incident arising of these three is contact. On account of a contact are feelings. On account of feelings is craving. The losing of interest and ceasing of craving without anything remaining is the cessation of holding. The cessation of holding is the cessation of being. The cessation of being is the cessation of birth, decay, death, grief, lament, unpleasantness, displeasure and distress.û
Repeat for the other five.
Thus is the cessation of the complete mass of unpleasantness.
17. ßMonks this is the fading of the world.û
34. 11. 5.
(108) Seyyo I Ý I Am Superior
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, when what is present, holding and settling in what, does it occur `I am superior, equal or inferior.'û
3. ßVenerable sir, the leading to the Teaching is from the Blessed One, the monks will learn it from the Blessed One and bear it in their minds.û
4Ý9. ßMonks, when the eye is present, on account of the eye and settling in the eye it occurs, `I am superior, or I am equal, or I am inferior.'
Repeat for the ear, nose, tongue, body.
ßWhen the mind is present, on account of the mind and settling in the mind it occurs, `I am superior, or I am equal, or I am inferior'
10. ßMonks, is the eye permanent or impermanent?û
ßVenerable sir, it is impermanentû
ßThat impermanent thing is it unpleasant or pleasant?û
ßVenerable sir, it is unpleasantû
ßMonks, without clinging to that impermanent, unpleasant, changing thing, would it occur to you `I am superior, or I am equal, or I am inferior'?û
ßNo, venerable sir, that is not so.û
11. Monks, is the ear permanent or impermanent?û Repeat.
12. Monks, is the nose permanent or impermanent?û Repeat.
13. Monks, is the tongue permanent or impermanent?û
14. Monks is the body permanent or impermanent?û
15. Monks, is the mind permanent or impermanent?û
ßVenerable sir, it is impermanentû
ßThat impermanent thing is it unpleasant or pleasant?û
ßVenerable sir, it is unpleasantû
ßMonks, without clinging to that impermanent, unpleasant, changing thing, would it occur to you `I am superior, or I am equal, or I am inferior'?û
ßNo, venerable sir, that is not so.û
11. Monks, the learned noble disciple seeing this, turns from the eye, ear, nose, tongue, body and the mind. Turning loses interest and is released. When released knowledge arises to him, birth is destroyed, the holy life is lived to the end, duties are done, I do not wish anything more.û
34. 11. 6.
(109) Saüyojana Ý Bonds
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 the binding things and the bonds, listen to it carefully
3. ßMonks, what are the binding things and what are the bonds?
4Ý9. ßMonks, the eye is a binding thing and whatever interest and greed for it, is the bond there.û
Repeat for the ear, nose, tongue, body.
ßThe mind is a binding thing and whatever interest and greed for it is the bond there.
10. ßMonks, these are the binding things and these are the bonds.û
34. 11. 7.
(110) Upadanam Ý Holding
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 the holding things and how it is held, listen to it carefully
3. ßMonks, what are the holding things and how is the holding?
4Ý9. ßMonks, the eye is a holding thing and the holding is with interest and greed.û
Repeat for the ear, nose, tongue, and body.
The mind is a holding thing and the holding is with interest and greed.
10. ßMonks, these are the holding things and the holding.û
34. 11. 8.
(111) Pajanaü 1 Ý Thorough Knowledge 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:
2Ý7. ßMonks, it is not possible to destroy unpleasantness, other than by accurately and thoroughly comprehending the eye and experiencing, estranging and dispelling it.û
Repeat for the ear, nose, tongue, and body.
ßMonks, it is not possible to destroy unpleasantness, other than by accurately and thoroughly comprehending the mind and experiencing, estranging and dispelling it.
8Ý13. ßMonks, it is possible to destroy unpleasantness by accurately and thoroughly comprehending the eye and experiencing, estranging and dispelling it.û
Repeat for the ear, nose, tongue, and body.
ßMonks, it is possible to destroy unpleasantness by accurately and thoroughly comprehending the mind and experiencing, estranging and dispelling it.û
34. 11. 9.
(112) Pajanaü 2 Ý Thorough Knowledge 2
2Ý7. ßMonks, it is not possible to destroy unpleasantness other than by accurately and thoroughly comprehending forms and experiencing, estranging and dispelling them.û
Repeat for sounds, scents, savories, and touches. Monks, it is not possible to destroy unpleasantness, other than by accurately and thoroughly comprehending ideas and experiencing, estranging and dispelling them.
8Ý13. ßMonks, it is possible to destroy unpleasantness, by accurately and thoroughly comprehending forms and experiencing, estranging and dispelling them.û
Repeat for sounds, scents, savories, touches.
ßMonks, it is possible to destroy unpleasantness by accurately and thoroughly comprehending ideas and experiencing, estranging and dispelling them.û
34. 11. 10.
(113) Upassuti Ý Within Hearing
1. At one time the Blessed One was living with his relations in a house of bricks
2. At that time the Blessed One repeated this discourse to himself.
3. ßOn account of eye and forms arise eye-consciousness. The co-incident arising of these three is contact. On account of a contact are feelings. On account of feelings, craving. This is the arising of the complete mass of unpleasantness.
4Ý7. Repeat for the ear, nose, tongue and the body.
8. ßOn account of the mind and ideas arise mind-consciousness. The co-incident arising of these three is contact. On account of a contact are feelings. On account of feelings, craving. This is the arising of the complete mass of unpleasantness.
9. ßOn account of eye and forms arise eye-consciousness. The co-incident arising of these three is contact. On account of a contact are feelings. On account of feelings is craving. The losing of interest and cessation of craving without anything remaining is the cessation of being. The cessation of being is the cessation of birth. The cessation of birth is the cessation of decay, death, grief, lament, unpleasantness, displeasure and distress. Thus is the cessation of the complete mass of unpleasantness.
10Ý13. Repeat for the ear and sounds, nose and scents, tongue and savories, and body and touches.
14. ßOn account of mind and ideas arise mind-consciousness. The co-incident arising of these three is contact. On account of a contact are feelings and on account of feelings is craving. The losing of interest and cessation of craving without anything remaining is the cessation of being. The cessation of being is the cessation of birth. The cessation of birth is the cessation of decay, death, grief, lament, unpleasantness, displeasure and distress. Thus is the cessation of the complete mass of unpleasantness.'
15. At that time a certain monk heard this discourse of the Blessed One.
16. The Blessed One saw that monk, standing close by.
17. Seeing said to that monk: ßMonk, did you hear this discourse?û ßYes, I did, venerable sir.û
ßMonk, learn this discourse! Monk, master this discourse and bear it in your mind! Monk, this discourse is full of meaning and it contains the fundamentals of the holy life!û
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