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SN2-The Book of Causation
(This is Second Book of Samyutta Nikaya[Connected Discourses].This is version 2, a modified version of Bhikkhu Bodhi.)
In this book Lord Buddha describes the causation of cycle of life from birth to death and yet again rebirth. He describes the causation as Paticcasamuppada(Dependent Origination) in the first two suttas here and then further explained in the rest of the suttas. The idea of Dependent Origination is how one thing leads to another in unending cycles of rebirth, but using the method of meditation any person can achieve the super-state of Samadhi/Trance/Jhana/zen & then cessation of the Dependent Origination is experienced which is the path to freedom/Nirvana/Moksha.
Important Suttas:
37: Nothing is yours , not even body, it is only old karma
41: How to escape hell & other bad destinations of rebirth and ensure stream entry towards enlightenment.
63,64: Edible food, contact(phassa/sparsh), cognitive-awareness(sancetana), consciousness(vinnana sans. vigyan) are dangers of the world similar to eating own son's flesh, open wound, charcoal pit & a bandit punished with many spears.
65: Buddha's path is the ancient path of liberation(vimutti sans. vimukti).
66: Buddha's path is the path of inner exploration.
67: Mind & bodyform(namrupa) & Conciousness both lean against each other to exist similar to 2 piles of reeds standing against each other.
95: Seven divine Elements w.r.t. Samadhi/jhana states explained by Buddha.
100: Keep energetic-strength(viriya) aroused for success.
124-127: Without discoverable beginning is the universe & is expanding & collapsing as many aeons
128-131: An aeon is extremely long (expansion then collapse cycle) & there have been many many aeons
133: So many rebirths of a person in an aeon that his bones can make a mountain
137-142: Rebirth is true ; So many rebirths of a person have taken place that all creatures have been either mother , father, brother, sister, son, daughter to each other.
152: Imporatant - Description of 9 Samadhi/jhana/trance states & 6 divine-Powers'-knowledge(abhinna).
157-187: Dangers are gain, honor & praise
188-201: discourses to son Rahul
202-222: Chapter 8 From contains descriptions of those reborn as petas or ghosts (sans. pretas) in suffering due their past evil deeds.
Note : 'c' of Pali words is pronounced as 'ch' as in 'China'
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Namo Tassya Bhagavato, Arahato, Samma-Sam-Buddhassya
Homage to that Bhagavato(Lord) , Evil Vanquisher(Arahato) ,
the Rightly(Samma) and Perfectly Enlightened(Awakened) One
Chapter 1 : Connected Discourses on Causation (Nidanasamyutta) {Samyutta-12}[]
(i) The Buddhas[]
1. Dependent Origination (Paticcasamuppada sans. Pratitya-samutpad)[]
(Paticcasamuppada short version)
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling at Savatthi in Jeta's-Grove(Jetvana), Anathapindika's Park. There the Lord (Buddha) addressed the bhikkhus thus: "Bhikkhus(monks)!"
"Venerable sir!" those bhikkhus replied. The Lord (Buddha) said this:
"Bhikkhus(Monks), I will teach you dependent origination. Listen to that and be mindful(manasikaro), I will speak." - "Yes, venerable sir," those bhikkhus replied. The Lord (Buddha) said this:
DEPENDENT ORIGINATION
"And what, bhikkhus, is dependent origination(Paticcasamuppada)?
With ignorance(avijja sans. avidya) as cause, sankhara(compulsive-behavior-conditioning) [come to be]; 1
with sankhara(behavior-conditioning) as cause, consciousness [arises];
with consciousness(vinnana sans. vigyan) as cause, mind-and-bodyform(namarupa) [arise];
with mind-and-bodyform(namarupa) as cause, the six sense faculties [arise];
with the six sense faculties as cause, contact(phassa/sparsh) [occurs];
with contact(phassa/sparsh) as cause, sensation(vedana) [arises] ;
with sensation(vedana) as cause, craving(tanha sans. trishna) [arises];
with craving(tanha sans. trishna) as cause, clinging(upadana sans. asakti) [arises];
with clinging as cause, existence [is caused];
with existence as cause, [re-]birth [occurs];
with [re-]birth as cause, sorrow, aging-and-death, lamentation, pain, displeasure, and despair come to be.
Such is the origin of this whole mass of suffering. This, bhikkhus, is called dependent origination(Paticcasamuppada).
CESSATION(Nirodha)
"But with the remainderless fading away and cessation of ignorance comes cessation of sankhara(behavior-conditioning);
with the cessation of sankhara(behavior-conditioning), cessation of consciousness;
with the cessation of consciousness, cessation of mind-and-bodyform(namarupa);
with the cessation of mind-and-bodyform(namarupa), cessation of the six sense faculties;
with the cessation of the six sense faculties, cessation of contact(phassa/sparsh);
with the cessation of contact(phassa/sparsh), cessation of sensation(vedana);
with the cessation of sensation(vedana), cessation of craving(tanha sans. trishna);
with, the cessation of craving(tanha sans. trishna), cessation of clinging(upadana sans. asakti);
with the cessation of clinging, cessation of existence(bhavo);
with the cessation of existence(bhavo), cessation of rebirth;
with the cessation of rebirth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this whole mass of suffering."
This is what the Lord (Buddha) said. Elated, those bhikkhus delighted in the Lord (Buddha)'s statement.
Note: (a) In order to understand, the idea of sankhara(compulsive-behavior-conditioning, sans. sanskar or karma sanskar) can be considered as assignment of values to weights in an artificial neural network based artificial intelligence system in the realm of computing. And also each weight backed by experience/voluntary action/decision/reaction similar to data for training of A.I. neural network. These are further explained by Buddha in the next sutta 2.
(b) Here ignorance(avijja sans. avidya) can be understood as ignorance of the divine state/samadhi state/jhana state/zen. After deep meditation when samadhi occurs (in any of 9 levels of enlightenment) its corresponding ignorance is removed due to clear experience based understanding alongwith divine bliss as the true happiness(sukh) within.
(c) Cessation is a phenomenon that occurs during the divine or super-state of trance/samadhi/jhana state/zen, which can be considered as the suspension of 'ordinary' activities during the eperience of the super-state.
(d) The sutta can be understood in light of the idea that during meditation (in samadhi/jhana) a person can transform from 'ordinary/normal' state to a new enhanced super state of cessation and when in super state , the person can understand the 'ordinary/normal' state as described in this discourse.
(e) As an analogy of the super state in the material world , it can be compared to (i)Bose-Einstein-condensate when some materials are cooled to extreme, (ii) superconductivity when in certain conditions & cooled to low temperatures some materials can transmit extreme currents and also to (iii) laser action of production of perfect & extremely powerful light when lasing medium undergoes a transformation(population inversion), but these are to be considerd as analogy only with the idea that humans can also undergo a transformation into certain super-states(s) of consciousness.
(f) Ignorance can be considered as not knowing & not experiencing the super state (i.e. non-cessation or non-samadhi/jhana/zen/trance), in other words state of ignorance is the state of what is considered 'ordinary/normal'.
(g) Circular interdependence between (normal) consciousness & mind-and-bodyform(namarupa) is also mentioned in sutta 65.
2. Analysis of Dependent Origination (Vibhanga)[]
(Paticcasamuppada detailed version; Even more details in SN3-79)
At Savatthi. "Bhikkhus(monks), I will teach you dependent origination(Paticcasamuppada) and I will analyse it for you. Listen to that and be mindful(manasikaro), I will speak."
"Yes, venerable sir," those bhikkhus replied. The Lord (Buddha) said this:
"And what, bhikkhus, is dependent origination(Paticcasamuppada)?
With ignorance(avijja sans. avidya) as cause, sankhara(compulsive-behavior-conditioning) [come to be]; 1
with sankhara(compulsive-behavior-conditioning) as cause, consciousness [arises];
with consciousness(vinnana sans. vigyan) as cause, mind-and-bodyform(namarupa) [arise];
with mind-and-bodyform(namarupa) as cause, the six sense faculties [arise];
with the six sense faculties as cause, contact(phassa/sparsh) [occurs];
with contact(phassa/sparsh) as cause, sensation(vedana) [arises] ;
with sensation(vedana) as cause, craving(tanha sans. trishna) [arises];
with craving(tanha sans. trishna) as cause, clinging(upadana sans. asakti) [arises];
with clinging as cause, existence(bhavo) [is caused];
with existence(bhavo) as cause, [re-]birth [occurs];
with [re-]birth as cause, sorrow, aging-and-death, lamentation, pain, displeasure, and despair come to be.
Such is the origin of this whole mass of suffering. This, bhikkhus, is called dependent origination(Paticcasamuppada).
"And what, bhikkhus, is aging-and-death? The aging of the various beings in the various orders of beings, their growing old, brokenness of teeth, greyness of hair, wrinkling of skin, loss of vitality, degeneration of the faculties: this is called aging. The passing away of the various beings from the various orders of beings, their perishing, breakup, disappearance, mortality, death, completion of time, the breakup of the aggregates(khandha sans. skandha), the laying down of the carcass: this is called death. 2 Thus this aging and this death are together called aging-and-death.
"And what, bhikkhus, is birth? The birth of the various beings into the various orders of beings, their being born, descent [into the womb], production, the manifestation of the aggregates, the obtaining of the sense faculties. This is called birth. 3
"And what, bhikkhus, is existence(bhavo)? There are these three kinds of existence(bhavo): sense-sphere existence, form-sphere existence, form-less-sphere existence. This is called existence(bhavo). 4
"And what, bhikkhus, is clinging(upadana sans. asakti)? There are these four kinds of clinging: clinging to sensual pleasures, clinging to views, clinging to rules and vows, clinging to a doctrine of self. This is called clinging. 5
"And what, bhikkhus, is craving(tanha sans. trishna)? There are these six classes of craving: craving for forms, craving for sounds, craving for odours, craving for tastes, craving for tactile objects, craving for mental phenomena(dhamma). This is called craving(tanha sans. trishna).
"And what, bhikkhus, is sensation(vedana)? There are these six classes of sensation(vedana): sensation(vedana) born of eye-contact(phassa/sparsh), sensation(vedana) born of ear-contact, sensation(vedana) born of nose-contact, sensation(vedana) born of tongue-contact, sensation(vedana) born of body-contact, sensation(vedana) born of mind-contact. This is called sensation(vedana).
"And what, bhikkhus, is contact? There are these six classes of contact: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact. This is called contact(phassa/sparsh).
"And what, bhikkhus, are the six sense faculties? The eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty, the mind faculty. These are called the six sense faculties.
"And what, bhikkhus, is mind-and-bodyform(namarupa)? sensation(vedana), perception(sanna sans. sangya), cognitive-awareness(sancetana), contact(phassa/sparsh), mindfulness(mansikara): this is called mind. The four great elements (earth[solidity], air[gaseous], water[liquidity], fire[heat]) and the form derived from the four great elements(dhatu): this is called form. Thus this mind and this form are together called mind-and-bodyform(namarupa). 6
"And what, bhikkhus, is consciousness? There are these six classes of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. This is called consciousness.
"And what, bhikkhus, are the sankhara(compulsive-behavior-conditioning)? There are these three kinds of sankhara(behavior-conditioning): the bodily sankhara(behavior-conditioning), the verbal sankhara(behavior-conditioning), the mental sankhara(behavior-conditioning). These are called the sankhara(sankhara(behavior-conditioning), sans. sanskar). 7
"And what, bhikkhus, is ignorance? Not knowing suffering, not knowing the origin of suffering, not knowing the cessation(nirodha) of suffering, not knowing the way leading to the cessation of suffering. This is called ignorance. 8
DEPENDENT ORIGINATION
"And what, bhikkhus, is dependent origination(Paticcasamuppada)?
With ignorance(avijja sans. avidya) as cause, sankhara(compulsive-behavior-conditioning) [come to be]; 1
with sankhara(behavior-conditioning) as cause, consciousness [arises];
with consciousness as cause, mind-and-bodyform(namarupa) [arise];
with mind-and-bodyform(namarupa) as cause, the six sense faculties [arise];
with the six sense faculties as cause, contact(phassa/sparsh) [occurs];
with contact(phassa/sparsh) as cause, sensation(vedana) [arises] ;
with sensation(vedana) as cause, craving(tanha sans. trishna) [arises];
with craving as cause, clinging(upadana sans. asakti) [arises];
with clinging as cause, existence(bhavo) [is caused];
with existence as cause, [re-]birth [occurs];
with [re-]birth as cause, sorrow, aging-and-death, lamentation, pain, displeasure, and despair come to be.
Such is the origin of this whole mass of suffering. This, bhikkhus, is called dependent origination(Paticcasamuppada).
CESSATION(Nirodha)
But with the remainderless fading away and
cessation of ignorance comes cessation of sankhara(behavior-conditioning);
with the cessation of sankhara(compulsive-behavior-conditioning), cessation of consciousness;
with the cessation of consciousness, cessation of mind-and-bodyform(namarupa);
with the cessation of mind-and-bodyform(namarupa), cessation of the six sense faculties;
with the cessation of the six sense faculties, cessation of contact(phassa/sparsh);
with the cessation of contact(phassa/sparsh), cessation of sensation(vedana);
with the cessation of sensation(vedana), cessation of craving(tanha sans. trishna);
with the cessation of craving, cessation of clinging(upadana sans. asakti);
with the cessation of clinging, cessation of existence(bhavo);
with the cessation of existence, cessation of rebirth;
with the cessation of rebirth, cessation of aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be.
Such is the cessation of this whole mass of suffering." 9
Note: (a) In order to understand, the idea of sankhara(compulsive-behavior-conditioning, sans. sanskar or karma sanskar) can be considered as assignment of values to weights in an artificial neural network based artificial intelligence system in the realm of computing. And also each weight backed by experience/voluntary action/decision/reaction similar to data for training of A.I. neural network. These are further explained by Buddha in the next sutta 2.
(b) Here ignorance(avijja sans. avidya) can be understood as ignorance of the divine state/samadhi state/jhana state/zen. After deep meditation when samadhi occurs (in any of 9 levels of enlightenment) its corresponding ignorance is removed due to clear experience based understanding alongwith divine bliss as the true happiness(sukh) within.
(c) Cessation is a phenomenon that occurs during the divine or super-state of trance/samadhi/jhana state/zen, which can be considered as the suspension of 'ordinary' activities during the eperience of the super-state.
(d) The sutta can be understood in light of the idea that during meditation (in samadhi/jhana) a person can transform from 'ordinary/normal' state to a new enhanced super state of cessation and when in super state , the person can understand the 'ordinary/normal' state as described in this discourse.
(e) As an analogy of the super state in the material world , it can be compared to (i)Bose-Einstein-condensate when some materials are cooled to extreme, (ii) superconductivity when in certain conditions & cooled to low temperatures some materials can transmit extreme currents and also to (iii) laser action of production of perfect & extremely powerful light when lasing medium undergoes a transformation(population inversion), but these are to be considerd as analogy only with the idea that humans can also undergo a transformation into certain super-states(s) of consciousness.
(f) Ignorance can be considered as not knowing & not experiencing the super state (i.e. non-cessation or non-samadhi/jhana/zen/trance), in other words state of ignorance is the state of what is considered 'ordinary/normal'.
(g) Circular interdependence between (normal) consciousness & mind-and-bodyform(namarupa) is also mentioned in sutta 65.
3. The Two Ways (Patipada sans. Pratipada)[]
At Savatthi. "Bhikkhus(monks), I will teach you the wrong way and the right way. Listen to that and be mindful(manasikaro), I will speak."
"Yes, venerable sir," those bhikkhus replied. The Lord (Buddha) said this:
"And what, bhikkhus, is the wrong way?
With ignorance(avijja sans. avidya) as cause, sankhara(compulsive-behavior-conditioning) [come to be]; 1
with sankhara(behavior-conditioning) as cause, consciousness [arises];
with consciousness(vinnana sans. vigyan) as cause, mind-and-bodyform(namarupa) [arise];
with mind-and-bodyform(namarupa) as cause, the six sense faculties [arise];
with the six sense faculties as cause, contact(phassa/sparsh) [occurs];
with contact(phassa/sparsh) as cause, sensation(vedana) [arises] ;
with sensation(vedana) as cause, craving(tanha sans. trishna) [arises];
with craving as cause, clinging(upadana sans. asakti) [arises];
with clinging as cause, existence(bhavo) [is caused];
with existence as cause, [re-] birth [occurs];
with [re-] birth as cause, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be.
Such is the origin of this whole mass of suffering.
This, bhikkhus, is called the wrong way.
"And what, bhikkhus, is the right way? With the remainderless fading away and
cessation(nirodha) of ignorance comes cessation of sankhara(behavior-conditioning);
with the cessation of sankhara(compulsive-behavior-conditioning), cessation of consciousness;
with the cessation of consciousness, cessation of mind-and-bodyform(namarupa);
with the cessation of mind-and-bodyform(namarupa), cessation of the six sense faculties;
with the cessation of the six sense faculties, cessation of contact(phassa/sparsh);
with the cessation of contact(phassa/sparsh), cessation of sensation(vedana);
with the cessation of sensation(vedana), cessation of craving(tanha sans. trishna);
with the cessation of craving, cessation of clinging(upadana sans. asakti);
with the cessation of clinging, cessation of existence(bhavo);
with the cessation of existence, cessation of rebirth;
with the cessation of rebirth, cessation of aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be.
Such is the cessation(nirodha) of this whole mass of suffering."
This, bhikkhus, is called the right way."
4. Vipassi (An Earlier Buddha)[]
At Savatthi. [Buddha:]
(i. Origination)
"Bhikkhus(monks), To Vipassi Buddha, before his enlightenment & rightly awakening to arahat, while he was still a bodhisatta not yet fully enlightened, it occurred him :
'Alas, this world has fallen into trouble, in that it is born, ages, and dies, it passes away and is reborn, yet it does not understand the escape from this suffering [headed by] aging-and-death. When now will an escape be discerned from this suffering [headed by] aging-and-death?'
"Then, bhikkhus, it occurred to Vipassi bodhisatta: 'When what exists does aging-and-death come to be? By what is aging-and-death caused-to-be(paccaya sans. pratyaya)?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in Vipassi bodhisatta, a breakthrough by illuminated-insight(panna): 13 'When there is rebirth, aging-and-death comes to be; aging-and-death has rebirth as its cause(paccaya sans. pratyaya).' 14
"Then, bhikkhus, it occurred to Vipassi bodhisatta: 'When what exists does rebirth come to be? By what is rebirth caused-to-be?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in Vipassi bodhisatta, a breakthrough by illuminated-insight(panna): 'When there is factor-of-existence(bhavo), rebirth comes to be; rebirth has existence(bhavo) as its cause.'
"Then, bhikkhus, it occurred to Vipassi bodhisatta: 'When what exists does factor-of-existence(bhavo) come to be? By what is existence(bhavo) caused-to-be(paccaya sans. pratyaya)?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in Vipassi bodhisatta, a breakthrough by illuminated-insight(panna): 'When there is clinging(upadana sans. asakti), existence(bhavo) comes to be; existence(bhavo) has clinging as its cause.'
"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what exists does clinging come to be? By what is clinging caused(paccaya sans. pratyaya)?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in Vipassi bodhisatta, a breakthrough by illuminated-insight(panna): 'When there is craving(tanha sans. trishna), clinging comes to be; clinging has craving as its cause.'
"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what exists does craving(tanha sans. trishna) come to be? By what is craving caused-to-be(paccaya)?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in Vipassi bodhisatta, a breakthrough by illuminated-insight(panna): 'When there is sensation(vedana), craving comes to be; craving has sensation(vedana) as its cause'.
"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what exists does sensation(vedana) come to be? By what is sensation(vedana) caused?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in Vipassi bodhisatta, a breakthrough by illuminated-insight(panna): 'When there is contact(phassa/sparsh), sensation(vedana) comes to be; sensation(vedana) has contact(phassa/sparsh) as its cause.'
"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what exists does contact(phassa/sparsh)(phassa/sparsh) caused-to-be(paccaya)? By what is contact(phassa/sparsh) caused-tobe?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in Vipassi bodhisatta, a breakthrough by illuminated-insight(panna): 'When there are the six sense faculties, contact(phassa/sparsh) comes to be; contact(phassa/sparsh) has the six sense faculties as its cause'.
"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what exists do the six sense faculties come to be? By what are the six sense faculties caused-to-be(paccaya)?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in Vipassi bodhisatta, a breakthrough by illuminated-insight(panna): 'When there is mind-and-bodyform(namarupa), the six sense faculties come to be; the six sense faculties have mind-and-bodyform(namarupa) as their cause.'
"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what exists does mind-and-bodyform(namarupa) come to be? By what is mind-and-bodyform(namarupa) caused-to-be(paccaya)?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in Vipassi bodhisatta, a breakthrough by illuminated-insight(panna): 'When there is consciousness, mind-and-bodyform(namarupa) comes to be; mind-and-bodyform(namarupa) has consciousness(vinnana sans. vigyan) as its cause.'
"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what exists does consciousness come to be? By what is consciousness caused-to-be(paccaya)?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in Vipassi bodhisatta, a breakthrough by illuminated-insight(panna): 'When there are sankhara(compulsive-behavior-conditioning), consciousness comes to be; consciousness has sankhara(behavior-conditioning) as its cause.' 15
"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what exists do sankhara(behavior-conditioning) come to be? By what are sankhara(behavior-conditioning) caused-to-be(paccaya)?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in Vipassi bodhisatta, a breakthrough by illuminated-insight(panna): 'When there is ignorance(avijja sans. avidya), sankhara(behavior-conditioning) come to be; sankhara(behavior-conditioning) have ignorance as their cause.'
"Thus with ignorance as cause, sankhara(behavior-conditioning) [come to be]; with sankhara(compulsive-behavior-conditioning) as cause, consciousness .... Such is the origin of this whole mass of suffering. (same as in 1 & 2)
"'Origination, origination' - thus, bhikkhus, in regard to Dhammas(law,path) unheard before there arose in Vipassi bodhisatta, vision, knowledge, illuminated-insight(panna), true knowledge, and light(alok). 16
(ii. Cessation(nirodha))
"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what does not exist does aging-and-death not come to be? With the cessation of what does the cessation of aging-and-death come about?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in Vipassi bodhisatta, a breakthrough by illuminated-insight(panna): 'When there is no rebirth, aging-and-death does not come to be; with the cessation of rebirth comes cessation of aging-and-death.'
"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what does not exist does rebirth not come to be? By the cessation of what does the cessation of rebirth come about?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in Vipassi bodhisatta, a breakthrough by illuminated-insight(panna):
'When there is no [cause of] existence(bhavo), rebirth does not come to be; with the cessation of [cause of] existence(bhavo) comes cessation of rebirth.'
"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what does not exist does [cause of] existence(bhavo) not come to be? By the cessation of what does the cessation of [cause of] existence(bhavo) come about?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in Vipassi bodhisatta, a breakthrough by illuminated-insight(panna): ... 'When there is no clinging(upadana sans. asakti), [cause of] existence(bhavo) does not come to be; with the cessation of clinging comes cessation of existence(bhavo).'
"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what does not exist does clinging not come to be? By the cessation of what does the cessation of clinging come about?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in Vipassi bodhisatta, a breakthrough by illuminated-insight(panna): ... 'When there is no craving(tanha sans. trishna), clinging does not come to be; with the cessation of craving comes cessation of clinging.'
"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what does not exist does craving not come to be? By the cessation of what does the cessation of craving come about?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in Vipassi bodhisatta, a breakthrough by illuminated-insight(panna): ... 'When there is no sensation(vedana), craving does not come to be; with the cessation of sensation(vedana) comes cessation of craving(tanha sans. trishna).'
"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what does not exist does sensation(vedana) not come to be? By the cessation of what does the cessation of sensation(vedana) come about?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in Vipassi bodhisatta, a breakthrough by illuminated-insight(panna): ... 'When there is no contact(of sense with object;phassa/sparsh), sensation(vedana) does not come to be; with the cessation of contact(phassa/sparsh) comes cessation(nirodha) of sensation(vedana).'
"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what does not exist does contact not come to be? By the cessation of what does the cessation of contact come about?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in Vipassi bodhisatta, a breakthrough by illuminated-insight(panna): ... 'When there are no six sense faculties, contact does not come to be; with the cessation of the six sense faculties (cease of functioning during samadhi/jhana/zen) comes cessation of contact(phassa/sparsh).'
"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what does not exist does six sense faculties not come to be? By the cessation of what does the cessation of six sense faculties come about?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in Vipassi bodhisatta, a breakthrough by illuminated-insight(panna): ... 'When there is no mind-and-bodyform(namarupa) (cease of function during samadhi/jhana/zen) , the six sense faculties do not come to be; with the cessation of mind-and-bodyform(namarupa) comes cessation of the six sense faculties.'
"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what does not exist does mind-and-bodyform(namarupa) not come to be? By the cessation of what does the cessation of mind-and-bodyform(namarupa) come about?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in Vipassi bodhisatta, a breakthrough by illuminated-insight(panna):
... 'When there is no consciousness(vinnana sans. vigyan), mind-and-bodyform(namarupa) does not come to be; with the cessation of (ordinary) consciousness comes cessation of mind-and-bodyform(namarupa).'
"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what does not exist does (ordinary) consciousness not come to be? By the cessation of what does the cessation of consciousness come about?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in Vipassi bodhisatta, a breakthrough by illuminated-insight(panna): ... 'When there are no sankhara(compulsive-behavior-conditioning), consciousness does not come to be; with the cessation of sankhara(behavior-conditioning) comes cessation of (ordinary) consciousness.'
"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what does not exist does sankhara(behavior-conditioning) not come to be? By the cessation of what does the cessation of sankhara(behavior-conditioning) come about?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in Vipassi bodhisatta, a breakthrough by illuminated-insight(panna):
... 'When there is no ignorance, sankhara(behavior-conditioning) do not come to be; with the cessation of ignorance comes cessation of sankhara(behavior-conditioning).'
"Thus with the remainderless fading away and cessation of ignorance comes cessation of sankhara(behavior-conditioning); with the cessation of sankhara(compulsive-behavior-conditioning), cessation of consciousness....(as before in 1 & 2)
Such is the cessation of this whole mass of suffering.
"'Cessation, cessation' - thus, bhikkhus, in regard to Dhammas unheard before there arose in Vipassi bodhisatta vision, knowledge, illuminated-insight(panna), true knowledge, and light(alok)."
5. Sikhi (Another Earlier Buddha)[]
To Sikhi Buddha, before his enlightenment & rightly awakening to arahat...
(same as in 4. Vipassi )
6 (6) Vessabhu (Another Earlier Buddha)[]
To Vessabhu Buddha, before his enlightenment & rightly awakening to arahat...
(same as in 4. Vipassi )
7 (7) Kakusandha (Another Earlier Buddha)[]
To Kakusandha Buddha, before his enlightenment & rightly awakening to arahat...
(same as in 4. Vipassi )
8 (8) Konagamana (Another Earlier Buddha)[]
To Konagamana Buddha, before his enlightenment & rightly awakening to arahat...
(same as in 4. Vipassi )
9 (9) Kassapa (Another Earlier Buddha)[]
To Kassapa Buddha, before his enlightenment & rightly awakening to arahat...
(same as in 4. Vipassi )
10 (10) Gotama the Great Sakyan Sage (Present Buddha)[]
(i. Origination)
"Bhikkhus(monks), To me, before his enlightenment & rightly awakening to arahat, while I was still a bodhisatta not yet fully enlightened, it occurred me:
'Alas, this world has fallen into trouble, in that it is born, ages, and dies, it passes away and is reborn, yet it does not understand the escape from this suffering [headed by] aging-and-death. When now will an escape be discerned from this suffering [headed by] aging-and-death?'
"Then, bhikkhus, it occurred to me: 'When what exists does aging-and-death come to be? By what is aging-and-death cause?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in me, a breakthrough by illuminated-insight(panna): 13 'When there is rebirth, aging-and-death comes to be; aging-and-death has rebirth as its cause.' 14
"Then, bhikkhus, it occurred to me: 'When what exists does rebirth come to be? By what is rebirth caused?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in me, a breakthrough by illuminated-insight(panna): 'When there is existence(bhavo), rebirth comes to be; rebirth has existence(bhavo) as its cause.'
"Then, bhikkhus, it occurred to me: 'When what exists does existence(bhavo) come to be? By what is existence(bhavo) caused?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in me, a breakthrough by illuminated-insight(panna): 'When there is clinging(upadana sans. asakti), existence(bhavo) comes to be; existence(bhavo) has clinging as its cause.'
"Then, bhikkhus, it occurred to me,: 'When what exists does clinging(upadana sans. asakti) come to be? By what is clinging caused-to-be(paccaya)?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in me, a breakthrough by illuminated-insight(panna): 'When there is craving(tanha sans. trishna), clinging comes to be; clinging has craving as its cause.'
"Then, bhikkhus, it occurred to me,: 'When what exists does craving come to be? By what is craving caused-to-be(paccaya)?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in me, a breakthrough by illuminated-insight(panna): 'When there is sensation(vedana), craving comes to be; craving has sensation(vedana) as its cause'.
"Then, bhikkhus, it occurred to me,: 'When what exists does sensation(vedana) come to be? By what is sensation(vedana) caused-to-be(paccaya)?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in me, a breakthrough by illuminated-insight(panna): 'When there is contact(phassa/sparsh), sensation(vedana) comes to be; sensation(vedana) has contact as its cause.'
"Then, bhikkhus, it occurred to me,: 'When what exists does contact come to be? By what is contact caused-to-be(paccaya)?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in me, a breakthrough by illuminated-insight(panna): 'When there are the six sense faculties, contact comes to be; contact(phassa/sparsh) has the six sense faculties as its cause'.
"Then, bhikkhus, it occurred to me,: 'When what exists do the six sense faculties come to be? By what are the six sense faculties caused-to-be(paccaya)?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in me, a breakthrough by illuminated-insight(panna): 'When there is mind-and-bodyform(namarupa), the six sense faculties come to be; the six sense faculties have mind-and-bodyform(namarupa) as their cause.'
"Then, bhikkhus, it occurred to me,: 'When what exists does mind-and-bodyform(namarupa) come to be? By what is mind-and-bodyform(namarupa) caused-to-be(paccaya)?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in me, a breakthrough by illuminated-insight(panna): 'When there is consciousness, mind-and-bodyform(namarupa) comes to be; mind-and-bodyform(namarupa) has consciousness(vinnana sans. vigyan) as its cause.'
"Then, bhikkhus, it occurred to me,: 'When what exists does consciousness come to be? By what is consciousness caused-to-be(paccaya)?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in me, a breakthrough by illuminated-insight(panna): 'When there are sankhara(compulsive-behavior-conditioning), consciousness comes to be; consciousness has sankhara(behavior-conditioning) as its cause.' 15
"Then, bhikkhus, it occurred to me,: 'When what exists do sankhara(behavior-conditioning) come to be? By what are sankhara(compulsive-behavior-conditioning) caused-to-be(paccaya)?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in me, a breakthrough by illuminated-insight(panna): 'When there is ignorance(avijja sans. avidya), sankhara(behavior-conditioning) come to be; sankhara(behavior-conditioning) have ignorance as their cause.'
"Thus with ignorance as cause, sankhara(behavior-conditioning) [come to be]; with sankhara(compulsive-behavior-conditioning) as cause, consciousness .... Such is the origin of this whole mass of suffering. (same as in 1 & 2)
"'Origination, origination' - thus, bhikkhus, in regard to Dhammas(law,path) unheard before there arose in me, vision, knowledge, illuminated-insight(panna), true knowledge, and light(alok). 16
(ii. Cessation(nirodha))
"Then, bhikkhus, it occurred to me,: 'When what does not exist does aging-and-death not come to be? With the cessation of what does the cessation of aging-and-death come about?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in me, a breakthrough by illuminated-insight(panna): 'When there is no rebirth, aging-and-death does not come to be; with the cessation of rebirth comes cessation of aging-and-death.'
"Then, bhikkhus, it occurred to me,: 'When what does not exist does rebirth not come to be? By the cessation of what does the cessation of rebirth come about?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in me, a breakthrough by illuminated-insight(panna):
'When there is no [cause of] existence(bhavo), rebirth does not come to be; with the cessation of [cause of] existence(bhavo) comes cessation of rebirth.'
"Then, bhikkhus, it occurred to me,: 'When what does not exist does [cause of] existence(bhavo) not come to be? By the cessation of what does the cessation of [cause of] existence(bhavo) come about?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in me, a breakthrough by illuminated-insight(panna): ... 'When there is no clinging, [cause of] existence(bhavo) does not come to be; with the cessation of clinging comes cessation of existence(bhavo).'
"Then, bhikkhus, it occurred to me,: 'When what does not exist does clinging(upadana sans. asakti) not come to be? By the cessation of what does the cessation of clinging come about?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in me, a breakthrough by illuminated-insight(panna): ... 'When there is no craving(tanha sans. trishna), clinging does not come to be; with the cessation of craving comes cessation of clinging.'
"Then, bhikkhus, it occurred to me,: 'When what does not exist does craving not come to be? By the cessation of what does the cessation of craving come about?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in me, a breakthrough by illuminated-insight(panna): ... 'When there is no sensation(vedana), craving does not come to be; with the cessation of sensation(vedana) comes cessation of craving.'
"Then, bhikkhus, it occurred to me,: 'When what does not exist does sensation(vedana) not come to be? By the cessation of what does the cessation of sensation(vedana) come about?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in me, a breakthrough by illuminated-insight(panna): ... 'When there is no contact(of sense with object; phassa/sparsh), sensation(vedana) does not come to be; with the cessation of contact comes cessation of sensation(vedana).'
"Then, bhikkhus, it occurred to me,: 'When what does not exist does contact not come to be? By the cessation of what does the cessation of contact come about?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in me, a breakthrough by illuminated-insight(panna): ... 'When there are no six sense faculties, contact does not come to be; with the cessation of the six sense faculties (cease of functioning during samadhi/jhana/zen) comes cessation of contact(phassa/sparsh).'
"Then, bhikkhus, it occurred to me,: 'When what does not exist does six sense faculties not come to be? By the cessation of what does the cessation of six sense faculties come about?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in me, a breakthrough by illuminated-insight(panna): ... 'When there is no mind-and-bodyform(namarupa) (cease of function during samadhi/jhana/zen) , the six sense faculties do not come to be; with the cessation of mind-and-bodyform(namarupa) comes cessation of the six sense faculties.'
"Then, bhikkhus, it occurred to me,: 'When what does not exist does mind-and-bodyform(namarupa) not come to be? By the cessation of what does the cessation of mind-and-bodyform(namarupa) come about?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in me, a breakthrough by illuminated-insight(panna):
... 'When there is no consciousness(vinnana sans. vigyan), mind-and-bodyform(namarupa) does not come to be; with the cessation of (ordinary) consciousness comes cessation of mind-and-bodyform(namarupa).'
"Then, bhikkhus, it occurred to me,: 'When what does not exist does (ordinary) consciousness not come to be? By the cessation of what does the cessation of consciousness come about?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in me, a breakthrough by illuminated-insight(panna): ... 'When there are no sankhara(compulsive-behavior-conditioning), consciousness does not come to be; with the cessation of sankhara(behavior-conditioning) comes cessation of (ordinary) consciousness.'
"Then, bhikkhus, it occurred to me,: 'When what does not exist does sankhara(behavior-conditioning) not come to be? By the cessation of what does the cessation of sankhara(behavior-conditioning) come about?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in me, a breakthrough by illuminated-insight(panna):
... 'When there is no ignorance(avijja sans. avidya), sankhara(behavior-conditioning) do not come to be; with the cessation of ignorance comes cessation of sankhara(behavior-conditioning).'
"Thus with the remainderless fading away and cessation of ignorance comes cessation of sankhara(behavior-conditioning); with the cessation of sankhara(compulsive-behavior-conditioning), cessation of consciousness....(as before in 1 & 2)
Such is the cessation of this whole mass of suffering.
"'Cessation, cessation' - thus, bhikkhus, in regard to Dhammas(law,path) unheard before there arose in me vision, knowledge, illuminated-insight(panna), true knowledge, and light(alok)."
(ii) Nutriment Section (Aharavaggo)[]
11. Nutriment (Ahara)[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling at Savatthi in Jeta's-Grove(Jetvana), Anathapindika's Park....
"Bhikkhus(monks), there are these four kinds of nutriment for the maintenance of beings that have already come to be and for the assistance of those about to come to be. 17 What four? The nutriment edible food, gross or subtle; second, contact(of sense with object;phassa/sparsh); third, mental cognitive-awareness; fourth, consciousness(vinnana sans. vigyan). These are the four kinds of nutriment for the maintenance of beings that have already come to be and for the assistance of those about to come to be. 18
"Bhikkhus, these four kinds of nutriment have what as their source, what as their origin, from what are they born and produced? These four kinds of nutriment have craving(tanha sans. trishna) as their source, craving as their origin; they are born and produced from craving. 19
"And this craving(tanha sans. trishna) has what as its source, what as its origin, from what is it born and produced? This craving has sensation(vedana) as its source, sensation(vedana) as its origin; it is born and produced from sensation(vedana).
"And this sensation(vedana) has what as its source...? sensation(vedana) has contact(phassa/sparsh) as its source.... And this contact(phassa/sparsh) has what as its source...? contact(phassa/sparsh) has the six sense faculties as its source.... And these six sense faculties have what as their source...? The six sense faculties have mind-and-bodyform(namarupa) as their source.... And this mind-and-bodyform(namarupa) has what as its source...? Mind-and-bodyform(namarupa) has consciousness as its source.... And this consciousness has what as its source...? Consciousness has sankhara(compulsive-behavior-conditioning) as its source.... And these sankhara(behavior-conditioning) have what as their source, what as their origin, from what are they born and produced? sankhara(behavior-conditioning) have ignorance(avijja sans. avidya) as their source, ignorance as their origin; they are born and produced from ignorance.
"Thus, bhikkhus, with ignorance as cause, sankhara(behavior-conditioning) [come to be]; with sankhara(behavior-conditioning) as cause. consciousness.... Such is the origin of this whole mass of suffering. But with the remainderless fading away and cessation(nirodha) of ignorance comes cessation of sankhara(behavior-conditioning); with the cessation of sankhara(compulsive-behavior-conditioning), cessation of consciousness.... Such is the cessation of this whole mass of suffering." (similar to 1 & 2)
12. Moliyaphagguna[]
At Savatthi.[Buddha:] "Bhikkhus(monks), there are these four kinds of nutriment for the maintenance of beings that have already come to be and for the assistance of those about to come to be. What four? The nutriment edible food, gross or subtle; second, contact(of sense with object;phassa/sparsh); third, mental cognitive-awareness; fourth, consciousness(vinnana sans. vigyan). These are the four kinds of nutriment for the maintenance of beings that have already come to be and for the assistance of those about to come to be." 20
When this was said, the Venerable Moliyaphagguna said to the Lord (Buddha): "Venerable sir, who consumes the nutriment consciousness?" 21
"Not a valid question," the Lord (Buddha) replied. "I do not say, 'One consumes.' 22 If I should say, 'One consumes,' in that case this would be a valid question: 'Venerable sir, who consumes?' But I do not speak thus. Since I do not speak thus, if one should ask me, 'Venerable sir, for what is the nutriment consciousness [a cause]?' 23 this would be a valid question. To this the valid answer is: 'The nutriment consciousness is a cause for the production of future renewed existence(rebirth cause) 24 When that which has come into being exists, the six sense faculties [come to be]; 25 with the six sense faculties as cause, contact(phassa/sparsh).'"
[Moliyaphagguna:] "Venerable sir, who makes contact?"
"Not a valid question," the Lord (Buddha) replied.
"I do not say, 'One makes contact.' If I should say, 'One makes contact,' in that case this would be a valid question: 'Venerable sir, who makes contact(phassa/sparsh)?' But I do not speak thus. Since I do not speak thus, if one should ask me, 'Venerable sir, with what as cause does contact [come to be]?' this would be a valid question. To this the valid answer is: 'With the six sense faculties as cause, contact [comes to be]; with contact as cause, sensation(vedana).'"
[Moliyaphagguna:] "Venerable sir, who feels?"
"Not a valid question," the Lord (Buddha) replied. "I do not say, 'One feels.' If I should say, 'One feels,' in that case this would be a valid question: 'Venerable sir, who feels?' But I do not speak thus Since I do not speak thus, if one should ask me, 'Venerable sir with what as cause does sensation(vedana) [come to be]?' this would be a valid question. To this the valid answer is: 'With contact(phassa/sparsh) as cause, sensation(vedana) [comes to be]; with sensation(vedana) as cause, craving(tanha sans. trishna).'"
[Moliyaphagguna:] "Venerable sir, who craves?"
"Not a valid question," the Lord (Buddha) replied. "I do not say, 'One craves.' If I should say, 'One craves,' in that case this would be a valid question: 'Venerable sir, who craves?' But I do not speak thus. Since I do not speak thus, if one should ask me, 'Venerable sir, with what as cause does craving [come to be]?' this would be a valid question. To this the valid answer is:
'With sensation(vedana) as cause, craving [comes to be]; with craving as cause, clinging(upadana sans. asakti).'"
[Moliyaphagguna:] "Venerable sir, who clings?"
"Not a valid question," the Lord (Buddha) replied. "I do not say, 'One clings.' If I should say, 'One clings,' in that case this would be a valid question: 'Venerable sir, who clings?' But I do not speak thus. Since I do not speak thus, if one should ask me, 'Venerable sir, with what as cause does clinging [come to be]?' this would be a valid question. To this the valid answer is:
'With craving(tanha sans. trishna) as cause, clinging [comes to be];
with clinging as cause, existence(bhavo).'......
Such is the origin of this whole mass of suffering.'
"But, Phagguna, with the remainderless fading away and cessation(nirodha) of the six sense faculties for contact comes cessation of contact; with the cessation of contact(phassa/sparsh), cessation of sensation(vedana); with the cessation of sensation(vedana), cessation of craving; with the cessation of craving(tanha sans. trishna), cessation of clinging(upadana sans. asakti); with the cessation of clinging, cessation of existence(bhavo); with the cessation of existence(bhavo), cessation of rebirth; with the cessation of rebirth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation(nirodha) of this whole mass of suffering." (similar to 1 & 2)
13. Ascetics and Brahmins (1) (Samanabrahmana)[]
At Savatthi. "Bhikkhus(monks), those ascetics or brahmins who do not understand aging-and-death, its origin, its cessation(nirodha), and the way leading to its cessation; 27 who do not understand rebirth ... existence(bhavo) ... clinging(upadana sans. asakti) ... craving ... sensation(vedana) ... contact(of sense with object;phassa/sparsh) ... the six sense faculties ... mind-and-bodyform(namarupa) ... consciousness(vinnana sans. vigyan) ... sankhara(compulsive-behavior-conditioning), their origin, their cessation, and the way leading to their cessation: these I do not consider to be ascetics among ascetics or brahmins among brahmins, and these venerable ones do not, by realizing it for themselves with divine-knowledge(abhinna), in this very life enter and dwell in the goal of asceticism or the goal of brahminhood. 28
"But, bhikkhus, those ascetics and brahmins who understand aging-and-death, its origin, its cessation, and the way leading to its cessation; who understand rebirth ... sankhara(compulsive-behavior-conditioning), their origin, their cessation, and the way leading to their cessation; these I consider to be ascetics among ascetics and brahmins among brahmins, and these venerable ones, by realizing it for themselves with divine-knowledge(abhinna), in this very life enter and dwell in the goal of asceticism and the goal of brahminhood."
14. Ascetics and Brahmins (2)[]
At Savatthi. "Bhikkhus(monks), as to those ascetics and brahmins who do not understand these Dhammas(law,path), the origin of these Dhammas, the cessation(nirodha) of these Dhammas, and the way leading to the cessation of these Dhammas: what are those dhamma(path,law)s that they do not understand, whose origin they do not understand, whose cessation they do not understand, and the way leading to whose cessation they do not understand?
"They do not understand aging-and-death, its origin, its cessation, and the way leading to its cessation. They do not understand rebirth ... existence(bhavo) ... clinging(upadana sans. asakti) ... craving(tanha sans. trishna) ... sensation(vedana) ... contact(phassa/sparsh) ... the six sense faculties ... mind-and-bodyform(namarupa) ... consciousness(vinnana sans. vigyan) ... sankhara(compulsive-behavior-conditioning), their origin, their cessation, and the way leading to their cessation. These are the Dhammas(law,path) that they do not understand, whose origin they do not understand, whose cessation they do not understand, and the way leading to whose cessation they do not understand.
"These I do not consider to be ascetics among ascetics or brahmins among brahmins, and these venerable ones do not, by realizing it for themselves with divine-knowledge(abhinna), in this very life enter and dwell in the goal of asceticism or the goal of brahminhood.
"But, bhikkhus, as to those ascetics and brahmins who understand stand these Dhammas, the origin of these Dhammas, the cessation of these Dhammas, and the way leading to the cessation of these Dhammas; what are those Dhammas that they understand, whose origin they understand, whose cessation they understand, and the way leading to whose cessation they understand?
"They understand aging-and-death, its origin, its cessation, and the way leading to its cessation. They understand rebirth ... sankhara(compulsive-behavior-conditioning), their origin, their cessation, and the way leading to their cessation. These are the Dhammas that they understand. whose origin they understand, whose cessation they understand and the way leading to whose cessation they understand.
"These I consider to be ascetics among ascetics and brahmins among brahmins, and these venerable ones, by realizing it for themselves with divine-knowledge(abhinna), in this very life enter and dwell in the goal of asceticism and the goal of brahminhood."
15. Kaccanagotta[]
At Savatthi. Then the Venerable Kaccanagotta approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him: "Venerable sir, it is said, 'right view, right view.' In what way, venerable sir, is there right view?"
"This world, Kaccana, for the most part depends upon a duality - upon the notion of existence(bhavo) and the notion of nonexistence. 29 But for one who sees(in meditation,passato) the origin of the world as it really is with correct illuminated-insight(panna), there is no notion of nonexistence in regard to the world. And for one who sees(in meditation,passato) the cessation(nirodha) of the world as it really is with correct insight(panna), there is no notion of existence(bhavo) in regard to the world. 30
"This world, Kaccana, is for the most part shackled by engagement, clinging(upadana sans. asakti), and adherence. 31 But this one [with right view] does not become engaged and cling through that engagement and clinging, mental standpoint, adherence, underlying-tendency(anusaya); he does not take a stand about 'my self.' 32 He has no perplexity or doubt that what arises is only suffering arising, what ceases is only suffering ceasing. His knowledge about this is independent of others. It is in this way, Kaccana, that there is right view. 33
"'All exists': Kaccana, this is one extreme. 'All does not exist': this is the second extreme. Without veering towards either of these extremes, the Tathagata teaches the dhamma(path,law) as the middle(path,not extreme):
'With ignorance(avijja sans. avidya) as cause, sankhara(compulsive-behavior-conditioning) [come to be]; with sankhara(behavior-conditioning) as cause, consciousness(vinnana sans. vigyan).... Such is the origin of this whole mass of suffering. But with the remainderless fading away and cessation of ignorance comes cessation of sankhara(behavior-conditioning); with the cessation of sankhara(compulsive-behavior-conditioning), cessation of consciousness.... Such is the cessation of this whole mass of suffering." (as in 1 & 2)
16. A Speaker on the Law/Path (Dhammakathika)[]
At Savatthi. Then a certain bhikkhu(monk) approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:
"Venerable sir, it is said, 'a speaker on the dhamma(path,law), a speaker on the Dhamma.' In what way, venerable sir, is one a speaker on the Dhamma?"
"Bhikkhu, if one teaches the Dhamma for the purpose of revulsion(nibbida) towards aging-and-death, for its fading away and cessation(nirodha), one is fit to be called a bhikkhu who is a speaker on the Dhamma. If one is practising for the purpose of revulsion towards aging-and-death, for its fading away and cessation, one is fit to be called a bhikkhu who is practising in accordance with the Dhamma. 34 If, through revulsion towards aging-and-death, through its fading away and cessation, one is liberated(vimutta sans. vimukt) by nonclinging, one is fit to be called a bhikkhu who has attained Nibbana in this very life. 35
"Bhikkhu, if one teaches the Dhamma for the purpose of revulsion(nibbida) towards rebirth ... for the purpose of revulsion towards ignorance(avijja sans. avidya), for its fading away and cessation, one is fit to be called a bhikkhu who is a speaker on the Dhamma. If one is practising for the purpose of revulsion towards ignorance, for its fading away and cessation, one is fit to be called a bhikkhu who is practising in accordance with the Dhamma. If, through revulsion towards ignorance, through its fading away and cessation, one is liberated(vimutta) by nonclinging, one is fit to be called a bhikkhu who has attained Nibbana in this very life."
17. The Naked Ascetic Kassapa (Acelakassapa)[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling at Rajagaha in the Bamboo-Grove(Veluvan), the Squirrel-Sanctuary(Kalandak-Nivap). Then, in the morning, the Lord (Buddha) dressed and, taking bowl and robe, entered Rajagaha for alms. The naked ascetic Kassapa saw the Lord (Buddha) coming in the distance. Having seen him, he approached the Lord (Buddha) and exchanged greetings with him. When they had concluded their greetings and cordial talk, he stood to one side and said to him: "We would like to ask Master Gotama about a certain point, if he would grant us the favour of answering our question."
[Buddha:]"This is not the right time for a question, Kassapa. We have entered among the houses." 36
A second time and a third time the naked ascetic Kassapa said to the Lord (Buddha): "We would like to ask Master Gotama about a certain point, if he would grant us the favour of answering our question."
[Buddha:]"This is not the right time for a question, Kassapa. We have entered among the houses."
Then the naked ascetic Kassapa said to the Lord (Buddha): "We do not wish to ask Master Gotama much."
[Buddha:]"Then ask what you want, Kassapa."
[Acelakassapa:] "How is it. Master Gotama: is suffering created by oneself?"
[Buddha:]"Not so, Kassapa," the Lord (Buddha) said.
[Acelakassapa:] "Then, Master Gotama, is suffering created by another?"
[Buddha:]"Not so, Kassapa," the Lord (Buddha) said.
[Acelakassapa:] "How is it then. Master Gotama: is suffering created both by oneself and by another?"
[Buddha:]"Not so, Kassapa," the Lord (Buddha) said.
[Acelakassapa:] "Then, Master Gotama, has suffering arisen fortuitously, being created neither by oneself nor by another?" 37
[Buddha:]"Not so, Kassapa," the Lord (Buddha) said.
[Acelakassapa:] "How is it then. Master Gotama: is there no suffering?"
[Buddha:]"It is not that there is no suffering, Kassapa; there is suffering."
[Acelakassapa:] "Then is it that Master Gotama does not know and see suffering?"
[Buddha:] "It is not that I do not know and see suffering, Kassapa. I know suffering, I see suffering."
[Acelakassapa:] "Whether you are asked: 'How is it, Master Gotama: is suffering created by oneself?' or 'Is it created by another?' or 'Is it created by both?' or 'Is it created by neither?' in each case you say:
'Not so, Kassapa.' When you are asked: 'How is it then. Master Gotama: is there no suffering?' you say: 'It is not that there is no suffering, Kassapa; there is suffering.' When asked: 'Then is it that Master Gotama does not know and see suffering?' you say: 'It is not that I do not know and see suffering, Kassapa. I know suffering, I see suffering.' Venerable sir, let the Lord (Buddha) explain suffering to me. Let the Lord (Buddha) teach me about suffering." 38
[Buddha:]"Kassapa, [if one thinks,] 'The one who acts is the same as the one who experiences [the result]' [then one asserts] with reference to one existing from the beginning: 'Suffering is created by oneself.' When one asserts thus, this amounts to eternalism. 39 But, Kassapa, [if one thinks,] The one who acts is one, the one who experiences [the result] is another' [then one asserts] with reference to one stricken by sensation(vedana): 'Suffering is created by another.' When one asserts thus, this amounts to annihilationism. 40 Without veering towards either of these extremes, the Tathagata teaches the dhamma(path,law) as the middle(path,not extreme): 41 'With ignorance(avijja sans. avidya) as cause, sankhara(compulsive-behavior-conditioning) [come to be]; with sankhara(behavior-conditioning) as cause, consciousness(vinnana sans. vigyan).... Such is the origin of this whole mass of suffering. But with the remainderless fading away and cessation(nirodha) of ignorance comes cessation of sankhara(behavior-conditioning); with the cessation of sankhara(compulsive-behavior-conditioning), cessation of consciousness.... Such is the cessation of this whole mass of suffering.'" (as in 1 & 2)
When this was said, the naked ascetic Kassapa said to the Lord (Buddha): "Magnificent, venerable sir! Magnificent, venerable sir! The Dhamma has been made clear in many ways by the Lord (Buddha), as though he were turning upright what had been turned upside down, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go for refuge to the Lord (Buddha), and to the Dhamma, and to the bhikkhu(monk) Sangha(fraternity). May I receive the going-forth(initiation,pabajja) under the Lord (Buddha), may I receive the higher ordination(upsampada)?" 42
[Buddha:]"Kassapa, one formerly belonging to another sect who desires the going-forth(initiation,pabajja) and the higher ordination in this Dhamma and Discipline lives on probation for four months. At the end of the four months, if the bhikkhus are satisfied with him, they may if they wish give him the going-forth(initiation,pabajja) and the higher ordination to the state of a bhikkhu. But individual differences are recognized by me." 43
[Acelakassapa:] "If, venerable sir, one formerly belonging to another sect who desires the going-forth(initiation,pabajja) and the higher ordination in this dhamma(path,law) and Discipline lives on probation for four months, and if at the end of the four months the bhikkhus, being satisfied with him, may if they wish give him the going-forth(initiation,pabajja) and the higher ordination to the state of a bhikkhu, then I will live on probation for four years. At the end of the four years, if the bhikkhus are satisfied with me, let them if they wish give me the going-forth(initiation,pabajja) and the higher ordination to the state of a bhikkhu."
Then the naked ascetic Kassapa received the going-forth(initiation,pabajja) under the Lord (Buddha), and he received the higher ordination(upsampada). And soon, not long after his higher ordination, dwelling alone, withdrawn, alertful(appamada), ardent, and resolute, the Venerable Kassapa, by realizing it for himself with divine-knowledge(abhinna), in this very life entered and dwelt in that unsurpassed goal of the holy celibate life(brahmacariya) for the sake of which clansmen rightly go forth from the household life into hermit life. He directly knew: "Destroyed is rebirth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being." And the Venerable Kassapa became one of the arahants. 44
18 (8) Timbaruka[]
At Savatthi. Then the ascetic Timbaruka approached the Lord (Buddha) and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to him:
[Timbaruka:] "How is it, Master Gotama: are happiness and sorrow created by oneself?" 45
[Buddha:] "Not so, Timbaruka," the Lord (Buddha) said.
[Timbaruka:] "Then, Master Gotama, are happiness and sorrow created by another?"
[Buddha:] "Not so, Timbaruka," the Lord (Buddha) said.
[Timbaruka:] "How is it then. Master Gotama: are happiness and sorrow created both by oneself and by another?"
[Buddha:] "Not so, Timbaruka," the Lord (Buddha) said.
[Timbaruka:] "Then, Master Gotama, have happiness and sorrow arisen fortuitously, being created neither by oneself nor by another?"
[Buddha:] "Not so, Timbaruka," the Lord (Buddha) said.
[Timbaruka:] "How is it then. Master Gotama: is there no happiness and sorrow?".
[Buddha:] "It is not that there is no happiness and sorrow, Timbaruka; there is happiness and sorrow."
[Timbaruka:] "Then is it that Master Gotama does not know and see happiness and sorrow?"
[Buddha:] "It is not that I do not know and see happiness and sorrow, Timbaruka. I know happiness and sorrow, I see happiness and sorrow."
[Timbaruka:] "Whether you are asked: 'How is it. Master Gotama: are happiness and sorrow created by oneself?' or 'Are they created by another?' [23] or 'Are they created by both?' or 'Are they created by neither?' in each case you say: 'Not so, Timbaruka.' When you are asked: 'How is it then. Master Gotama: is there no happiness and sorrow?' you say: 'It is not that there is no happiness and sorrow, Timbaruka; there is happiness and sorrow.' When asked: 'Then is it that Master Gotama does not know and see happiness and sorrow?' you say: 'It is not that I do not know and see happiness and sorrow, Timbaruka. I know happiness and sorrow, I see happiness and sorrow.' Venerable sir, let the Lord (Buddha) explain happiness and sorrow to me. Let the Lord (Buddha) teach me about happiness and sorrow."
[Buddha:] "Timbaruka, [if one thinks,] 'The sensation(vedana) and the one who feels it are the same,' [then one asserts] with reference to one existing from the beginning: 'happiness and sorrow are created by oneself.' I do not speak thus. 46 But, Timbaruka, [if one thinks,] 'The sensation(vedana) is one, the one who feels it is another,' [then one asserts] with reference to one stricken by sensation(vedana): 'happiness and sorrow are created by another.' Neither do I speak thus. 47 Without veering towards either of these extremes, the Tathagata teaches the dhamma(path,law) as the middle(path,not extreme): 'With ignorance(avijja sans. avidya) as cause, sankhara(compulsive-behavior-conditioning) [come to be]; with sankhara(behavior-conditioning) as cause, consciousness(vinnana sans. vigyan).... Such is the origin of this whole mass of suffering. But with the remainderless fading away and cessation(nirodha) of ignorance comes cessation of sankhara(behavior-conditioning); with the cessation of sankhara(compulsive-behavior-conditioning), cessation of consciousness.... Such is the cessation of this whole mass of suffering.'" (as in 1 & 2)
When this was said, the naked ascetic Timbaruka said to the Lord (Buddha): "Magnificent, Master Gotama!... I go for refuge to Master Gotama, and to the Dhamma, and to the Bhikkhu Sangha(fraternity). From today let Master Gotama remember me as a lay follower who has gone for refuge for life."
19. The Wise Man and the Unwise (Balapandita)[]
At Savatthi. [Buddha:]"Bhikkhus(monks), for the childish(unwise), hindered by ignorance(avijja sans. avidya) and fettered by craving(tanha sans. trishna), this body has thereby originated. So there is this body and external mind-and-bodyform(namarupa): thus this dyad(couplet). Dependent on the dyad there is contact(of sense with object;phassa/sparsh). There are just six sense faculties, contacted through which - or through a certain one among them - the childish(unwise) experiences happiness and sorrow. 48
"Bhikkhus, for the wise man, hindered by ignorance and fettered by craving(tanha sans. trishna), this body has thereby originated. So there is this body and external mind-and-bodyform(namarupa): thus this dyad. Dependent on the dyad there is contact(phassa/sparsh). There are just six sense faculties, contacted through which - or through a certain one among them - the wise man experiences happiness and sorrow. What, bhikkhus, is the distinction here, what is the disparity, what is the difference between the wise man and the childish(unwise)?"
"Venerable sir, our teachings are rooted in the Lord (Buddha), guided by the Lord (Buddha), take recourse in the Lord (Buddha). It would be good if the Lord (Buddha) would clear up the meaning of this statement. 49 Having heard it from him, the bhikkhus will remember it."
[Buddha:] "Then listen and be mindful, bhikkhus, I will speak."
"Yes, venerable sir," the bhikkhus replied. The Lord (Buddha) said this:
"Bhikkhus(Monks), for the childish(unwise), hindered by ignorance and fettered by craving(tanha sans. trishna), this body has originated. For the childish(unwise) that ignorance has not been abandoned and that craving has not been utterly destroyed. For what reason? Because the childish(unwise) has not lived the holy celibate life(brahmacariya) for the complete destruction(khaya\kshaya) of suffering. Therefore, with the breakup of the body, the childish(unwise) takes on [new] body(rebirth). Taking on [new] body, he is not freed from rebirth, aging, and death; not freed from sorrow, lamentation, pain, displeasure, and despair; not freed from suffering, I say.
"Bhikkhus, for the wise man, hindered by ignorance and fettered by craving(tanha sans. trishna), this body has originated. For the wise man that ignorance has been abandoned and that craving has been utterly destroyed. For what reason? Because the wise man has lived the holy celibate life(brahmacariya) [25] for the complete destruction(khaya\kshaya) of suffering. Therefore, with the breakup of the body, the wise man does not take on [new] body. Not taking on [new] body, he is freed from rebirth, aging, and death; freed from sorrow, lamentation, pain, displeasure, and despair; freed from suffering, I say.
"This, bhikkhus, is the distinction, the disparity, the difference between the wise man and the childish(unwise), that is, the living of the holy celibate life(brahmacariya)." 50
20. Causes(Paccaya sans. Pratyaya)[]
At Savatthi. "Bhikkhus(monks), I will teach you dependent origination(Paticcasamuppada) and dependently arisen phenomena(dhamma). Listen and be mindful, I will speak."
"Yes, venerable sir," those bhikkhus replied. The Lord (Buddha) said this:
"And what, bhikkhus, is dependent origination? 'With rebirth as cause, aging-and-death [comes to be]': whether there is an arising of Tathagatas or no arising of Tathagatas, that element(dhatu) still persists, the stableness of the Dhamma, the fixed course of the Dhamma, specific causation. 51 A Tathagata awakens to this and breaks through to it. 52 Having done so, he explains it teaches it, proclaims it, establishes it, discloses it, analyses it, elucidates it. And he says: 'See! With rebirth as cause, bhikkhus, aging-and-death(comes to be).' 53
"'With existence(bhavo) as cause, rebirth' ... 'With clinging(upadana sans. asakti) as cause, existence(bhavo)' ... 'With craving(tanha sans. trishna) as cause, clinging' ... 'With sensation(vedana) as cause, craving' . . . 'With contact(of sense with object;phassa/sparsh) as cause, sensation(vedana)' ... 'With the six sense faculties as cause, contact' ... 'With mind-and-bodyform(namarupa) as cause, the six sense faculties' ... 'With consciousness(vinnana sans. vigyan) as cause, mind-and-bodyform(namarupa)' ... 'With sankhara(compulsive-behavior-conditioning) as cause, consciousness' ... 'With ignorance(avijja sans. avidya) as cause, sankhara(behavior-conditioning)': whether there is an arising of Tathagatas or no arising of Tathagatas, that element still persists, the stableness of the Dhamma, the fixed course of the Dhamma, specific causation. A Tathagata awakens to this and [26] breaks through to it. Having done so, he explains it, teaches it, proclaims it, establishes it, discloses it, analyses it, elucidates it. And he says: 'See! With ignorance as cause, bhikkhus, sankhara(behavior-conditioning)(come to be).' (as in 1 & 2)
"Thus, bhikkhus, the actuality in this, the inerrancy, the not-otherwise-ness, specific causation: this is called dependent origination(Paticcasamuppada). 54
"And what, bhikkhus, are the dependently arisen phenomena(dhamma)? Aging-and-death, bhikkhus, is impermanent, conditioned(sankhato), dependently arisen, subject to destruction(khaya\kshaya), decline, fading away, and cessation(nirodha). Birth is impermanent ... existence(bhavo) is impermanent ... Clinging is impermanent ... craving(tanha sans. trishna) is impermanent ... sensation(vedana) is impermanent ... contact(phassa/sparsh) is impermanent ... The six sense faculties are impermanent . . . Mind-and-bodyform(namarupa) is impermanent ... Consciousness is impermanent ... sankhara(compulsive-behavior-conditioning) are impermanent ... Ignorance is impermanent, conditioned(sankhata), dependently arisen, subject to destruction(khaya\kshaya), decline, fading away, and cessation. These, bhikkhus, are called the dependently arisen phenomena(dhamma).
"When, bhikkhus, a noble disciple has clearly seen with correct illuminated-insight(panna) as it really is this dependent origination and these dependently arisen phenomena(dhamma), it is impossible that he will run back into the past, thinking: 'Did I exist in the past? Did I not exist in the past? What was I in the past? How was I in the past? Having been what, what did I become in the past?' Or that he will run forward into the future, thinking: 'Will I exist in the future? Will I not exist [27] in the future? What will I be in the future? How will I be in the future? Having been what, what will I become in the future?' Or that he will now be inwardly confused about the present thus: 'Do I exist? Do I not exist? What am I? How am I? This being - where has it come from, and where will it go?' 56
"For what reason [is this impossible]? Because, bhikkhus, the noble disciple has clearly seen with correct illuminated-insight(panna) as it really is this dependent origination(Paticcasamuppada) and these dependently arisen phenomena(dhamma)."
(iii) The Ten Powers Section (Dasabalavaggo)[]
21. The Ten Powers (1) (Dasabala1)[]
At Savatthi. [Buddha:]"Bhikkhus(monks), possessing the ten powers and the four grounds of self-confidence, the Tathagata claims the place of the chief bull of the herd, roars his lion's roar in the assemblies, and sets rolling the Brahma-wheel(great-wheel) thus: 57 'Such is form, such its origin, such its passing away; such is sensation(vedana), such its origin, such its passing away; such is perception(sanna sans. sangya), such its origin, such its passing away; such are sankhara(compulsive-behavior-conditioning), such their origin, such their passing away; such is consciousness(vinnana sans. vigyan), such its origin, such its passing away. 58 Thus when this exists, that comes to be; with the arising of this, that arises. When this does not exist, that does not come to be; with the cessation(nirodha) of this, that ceases. 59 That is, with ignorance(avijja sans. avidya) as cause, sankhara(behavior-conditioning) [come to be]; with sankhara(behavior-conditioning) as cause, consciousness.... Such is the origin of this whole mass of suffering. But with the remainderless fading away and cessation of ignorance comes cessation of sankhara(behavior-conditioning); with the cessation of sankhara(compulsive-behavior-conditioning), cessation of consciousness..(as in 1).. Such is the cessation of this whole mass of suffering.'" (as in 1 & 2)
22. The Ten Powers (2) (Dasabala2)[]
At Savatthi. "Bhikkhus(monks), possessing the ten powers and the four grounds of self-confidence, the Tathagata claims the place of the chief bull of the herd, roars his lion's roar in the assemblies, and sets rolling the Brahma-wheel thus: 'Such is form ... (as in 21 ) ... Such is the cessation(nirodha) of this whole mass of suffering.'
"Bhikkhus, the dhamma(path,law) has thus been well expounded by me, elucidated, disclosed, revealed, stripped of patchwork. 60 When, bhikkhus, the Dhamma has thus been well expounded by me, elucidated, disclosed, revealed, stripped of patchwork, this is enough for a clansman who has gone-forth(initiated,pabajjit) out of faith to arouse his energetic-strength(viriya) thus: 'Willingly, let only my skin, sinews, and bones remain, and let the flesh and blood dry up in my body, but I will not relax my energetic-strength so long as I have not attained what can be attained by manly strength, by manly energetic-strength, by manly exertion.' 61
"Bhikkhus, the lazy person dwells in suffering, soiled by evil harmful(akusala sans. akushal) states, and great is the personal good that he neglects. 62 But the energetic person dwells happily, secluded from evil harmful states, and great is the personal good that he achieves. It is not by the inferior that the supreme is attained; rather, it is by the supreme that the supreme is attained. 63 Bhikkhus, this holy celibate life(brahmacariya) is a beverage of cream; the Teacher is present. 64 Therefore, bhikkhus, arouse your energetic-strength for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized, [with the thought]: 'In such a way this going-forth(initiation,pabajja) of ours will not be barren, but fruitful and fertile; and when we use the robes, almsfood, lodgings, and medicinal requisites [offered to us by others], these services they provide for us will be of great fruit and benefit to them.' 65 Thus, bhikkhus, should you train yourselves.
"Considering your own good, bhikkhus, it is enough to strive for the goal with alertfulness(appamada); considering the good of others, it is enough to strive for the goal with alertfulness; considering the good of both, it is enough to strive for the goal with alertfulness." 66
23. Proximate Cause (Upanisa)[]
At Savatthi. 67 "Bhikkhus(monks), I say that the destruction(khaya\kshaya) of the defilements is for one who knows and sees(in meditation,passati ref. to Vipassana meditation), not for one who does not know and does not see. For one who knows what, for one who sees(in meditation) what, does the destruction of the defilements come about? 'Such is form, such its origin, such its passing away; such is sensation(vedana) ... such is perception(sanna sans. sangya) ... such are sankhara(compulsive-behavior-conditioning) ... such is consciousness(vinnana sans. vigyan), such its origin, such its passing away': it is for one who knows thus, for one who sees(in meditation,passato) thus, that the destruction of the defilements comes about.
"I say, bhikkhus, that the knowledge of destruction(khaya\kshaya) in regard to destruction has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for the knowledge of destruction? It should be said: liberation(vimutti sans. vimukti). 68
"I say, bhikkhus, that liberation too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for liberation? It should be said: dispassion.
"I say, bhikkhus, that dispassion too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for dispassion? It should be said: revulsion(nibbida).
"I say, bhikkhus, that revulsion too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for revulsion? It should be said: the knowledge and vision of Dhammas(law,path & experience) as they really are.
"I say, bhikkhus, that the knowledge and vision of Dhammas as they really are too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for the knowledge and vision of Dhammas as they really are? It should be said: samadhi(trance)state.
"I say, bhikkhus, that samadhi(trance)state too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for samadhi(trance)state? It should be said: happiness(sukh).
"I say, bhikkhus, that happiness too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for happiness? It should be said: tranquility.
"I say, bhikkhus, that tranquillity(pasaddhi/prashabdhi) too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for tranquility? It should be said: bliss(piti/preeti).
"I say, bhikkhus, that bliss(piti/preeti) too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for bliss? It should be said: gladness.
"I say, bhikkhus, that gladness too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for gladness? It should be said: faith.
"I say, bhikkhus, that faith too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for faith? It should be said: suffering. 69
"I say, bhikkhus, that suffering too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for suffering? It should be said: rebirth.
"I say, bhikkhus, that rebirth too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for rebirth? It should be said: factor-of-existence(bhavo).
"I say, bhikkhus, that factor-of-existence(bhavo) too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for factor-of-existence(bhavo)? It should be said: clinging(upadana sans. asakti).
"I say, bhikkhus, that clinging too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for clinging? It should be said: craving(tanha sans. trishna).
"I say, bhikkhus, that craving(tanha sans. trishna) too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for craving? It should be said: sensation(vedana).
"For sensation(vedana), it should be said: contact(of sense with object;phassa/sparsh). For contact: the six sense faculties. For the six sense faculties: mind-and-bodyform(namarupa). For mind-and-bodyform: consciousness(vinnana sans. vigyan). For consciousness: sankhara(compulsive-behavior-conditioning).
"I say, bhikkhus, that sankhara(behavior-conditioning) too have a proximate cause; they do not lack a proximate cause. And what is the proximate cause for sankhara(behavior-conditioning)? It should be said: ignorance(avijja sans. avidya).
"Thus, bhikkhus, with ignorance as proximate cause, sankhara(behavior-conditioning) [come to be]; with sankhara(behavior-conditioning) as proximate cause, consciousness; with consciousness as proximate cause, mind-and-bodyform(namarupa); with mind-and-bodyform(namarupa) as proximate cause, the six sense faculties; with the six sense faculties as proximate cause, contact; with contact(phassa/sparsh) as proximate cause, sensation(vedana); with sensation(vedana) as proximate cause, craving(tanha sans. trishna); with craving as proximate cause, clinging; with clinging as proximate cause, existence(bhavo); with existence(bhavo) as proximate cause, rebirth; with rebirth as proximate cause, suffering; with suffering as proximate cause, faith; with faith as proximate cause, gladness; with gladness as proximate cause, bliss(piti/preeti); with bliss as proximate cause, tranquillity(pasaddhi/prashabdhi); with tranquillity as proximate cause, happiness(sukh); with happiness as proximate cause, samadhi(trance)state; with samadhi(trance)state as proximate cause, the knowledge and vision of Dhammas(law,path) as they really are; with the knowledge and vision of Dhammas as they really are as proximate cause, revulsion(nibbida); with revulsion as proximate cause, dispassion; with dispassion as proximate cause, liberation(vimutti sans. vimukti); with liberation as proximate cause, the knowledge of destruction(khaya\kshaya).
"Just as, bhikkhus, when rain pours down in thick droplets on a mountain top, the water flows down along the slope and fills the cleft, gullies, and creeks; these being full fill up the pools; these being full fill up the lakes; these being full fill up the streams; these being full fill up the rivers; and these being full fill up the great ocean; 70
So too, with ignorance as proximate cause, sankhara(behavior-conditioning) [come to be]; with sankhara(compulsive-behavior-conditioning) as proximate cause, consciousness ... with liberation as proximate cause, the knowledge of destruction(khaya\kshaya)."
24. Ascetics of Other Sects (Annatitthiya sans. Anya-tettraiya)[]
At Rajagaha in the Bamboo-Grove(Veluvan).
(i)
Then, in the morning, the Venerable Sariputta dressed and, taking bowl and robe, entered Rajagaha for alms. Then it occurred to him: "It is still too early to walk for alms in Rajagaha. Let me go to the park of the ascetics of other sects."
Then the Venerable Sariputta went to the park of the ascetics of other sects. He exchanged greetings with those ascetics and, when they had concluded their greetings and cordial talk, he sat down to one side. The ascetics then said to him:
"Friend Sariputta, some ascetics and brahmins, proponents of kamma(karma), maintain that suffering is created by oneself; some ascetics and brahmins, proponents of kamma, maintain that suffering is created by another; some ascetics and brahmins, proponents of kamma, maintain that suffering is created both by oneself and by another; some ascetics and brahmins, proponents of kamma, maintain that suffering has arisen fortuitously, being created neither by oneself nor by another. 71 Now, friend Sariputta, what does the ascetic Gotama say about this? What does he teach? How should we answer if we are to state what has been said by the ascetic Gotama and not misrepresent him with what is contrary to fact? And how should we explain in accordance with the dhamma(path,law) so that no reasonable consequence of our assertion would give ground for criticism?" 72
"Friends, the Lord (Buddha) has said that suffering is dependently arisen. Dependent on what? Dependent on contact(of sense with object;phassa/sparsh). If one were to speak thus one would be stating what has been said by the Lord (Buddha) and would not misrepresent him with what is contrary to fact; one would explain in accordance with the Dhamma, and no reasonable consequence of one's assertion would give ground for criticism.
"Therein, friends, in the case of those ascetics and brahmins, proponents of kamma, who maintain that suffering is created by oneself, that is caused(paccaya) by contact. 73 Also, in the case of those ascetics and brahmins, proponents of kamma, who maintain that suffering is created by another, that too is caused(paccaya) by contact. Also, in the case of those ascetics and brahmins, proponents of kamma, who maintain that suffering is created both by oneself and by another, that too is caused(paccaya) by contact(phassa/sparsh). [34] Also, in the case of those ascetics and brahmins, proponents of kamma, who maintain that suffering has arisen fortuitously, being created neither by oneself nor by another, that too is caused(paccaya) by contact.
"Therein, friends, in the case of those ascetics and brahmins, proponents of kamma(karma), who maintain that suffering is created by oneself, it is impossible that they will experience [anything] without out contact. Also, in the case of those ascetics and brahmins, proponents of kamma, who maintain that suffering is created by another, it is impossible that they will experience [anything] without contact. Also, in the case of those ascetics and brahmins, proponents of kamma, who maintain that suffering is created both by oneself and by another, it is impossible that they will experience [anything] without contact. Also, in the case of those ascetics and brahmins, proponents of kamma, who maintain that suffering has arisen fortuitously, being created neither by oneself nor by another, it is impossible that they will experience [anything] without contact(phassa/sparsh)."
(ii)
The Venerable Ananda heard this conversation between the Venerable Sariputta and the ascetics of other sects. Then, when he had walked for alms in Rajagaha and had returned from the alms round, after his meal he approached the Lord (Buddha), paid homage to him, sat down to one side, and reported to the Lord (Buddha) the entire conversation between the Venerable Sariputta and those ascetics of other sects. [The Lord (Buddha) said:]
"Good, good, Ananda! Anyone answering rightly would answer just as Sariputta has done. I have said, Ananda, that suffering is dependently arisen. Dependent on what? Dependent on contact(phassa/sparsh). If one were to speak thus one would be stating what has been said by me and would not misrepresent me with what is contrary to fact; one would explain in accordance with the Dhamma, and no reasonable consequence of one's assertion would give ground for criticism.
"Therein, Ananda, in the case of those ascetics and brahmins, proponents of kamma, who maintain that suffering is created by oneself . .. . . and those who maintain that suffering has arisen fortuitously, being created neither by oneself nor by another, that too is caused(paccaya) by contact(phassa/sparsh).
"Therein, Ananda, in the case of those ascetics and brahmins, proponents of kamma, who maintain that suffering is created by oneself . . . and those who maintain that suffering has arisen fortuitously, being created neither by oneself nor by another, it is impossible that they will experience [anything] without contact(phassa/sparsh).
"On one occasion, Ananda, I was dwelling right here in Rajagaha, in the Bamboo-Grove(Veluvan), the Squirrel-Sanctuary(Kalandak-Nivap). Then, in the morning, I dressed and, taking bowl and robe, I entered Rajagaha for alms. Then it occurred to me: 'It is still too early to walk for alms in Rajagaha. Let me go to the park of the ascetics of other sects.' Then I went to the park of the ascetics of other sects. I exchanged greetings with those ascetics and, when we had concluded our greetings and cordial talk, I sat down to one side. The ascetics then said to me as I was sitting to one side: ... ( the ascetics ask exactly the same question as they had asked Sariputta and receive an identical reply) ... it is impossible that they will experience [anything] without contact(phassa/sparsh)."
"It is wonderful, venerable sir! It is amazing, venerable sir! How the entire meaning can be stated-by a single phrase! Can this same meaning be stated in detail in a way that is deep and deep in implications?" 74
"Well then, Ananda, clear up that same matter yourself."
"Venerable sir, if they were to ask me: 'Friend Ananda, what is the source of aging-and-death, what is its origin, from what is it born and produced?' - being asked thus, I would answer thus:
'Friends, aging-and-death has rebirth as its source, rebirth as its origin; it is born and produced from rebirth.' Being asked thus, I would answer in such a way. [37]
"Venerable sir, if they were to ask me: 'Friend Ananda, what is the source of rebirth, what is its origin, from what is it born and produced?' - being asked thus, I would answer thus: 'Friends, rebirth has factor-of-existence(bhavo) as its source, factor-of-existence(bhavo) as its origin; it is born and produced from factor-of-existence(bhavo).... factor-of-existence(bhavo) has clinging(upadana sans. asakti) as its source . . . Clinging has craving(tanha sans. trishna) as its source . . . Craving has sensation(vedana) as its source ... sensation(vedana) has contact(phassa/sparsh) as its source ... Contact has the six sense faculties as its source, the six sense faculties as its origin; it is born and produced from the six sense faculties. But with the remainderless fading away and cessation(nirodha) of the six sense faculties for contact comes cessation of contact; with the cessation of contact(phassa/sparsh), cessation of sensation(vedana); with the cessation of sensation(vedana), cessation of craving(tanha sans. trishna); with the cessation of craving, cessation of clinging; with the cessation of clinging, cessation of factor-of-existence(bhavo); with the cessation of factor-of-existence(bhavo), cessation of rebirth; with the cessation of rebirth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this whole mass of suffering.' Being asked thus, venerable sir, I would answer in such a way."(Similar to 1 & 2)
25.Bhumija[]
At Savatthi.
(i)
Then, in the evening, the Venerable Bhumija emerged from seclusion and approached the Venerable Sariputta. 75 He exchanged greetings with the Venerable Sariputta and, when they had concluded their greetings and cordial talk, he sat down to one side and said to him:
"Friend Sariputta, some ascetics and brahmins, proponents of kamma(karma), maintain that happiness and sorrow are created by oneself; some ascetics and brahmins, proponents of kamma, maintain that happiness and sorrow are created by another; some ascetics and brahmins, proponents of kamma, maintain that happiness and sorrow are created both by oneself and by another; some ascetics and brahmins, proponents of kamma, maintain that happiness and sorrow have arisen fortuitously, being created neither by oneself nor by another. 76 Now, friend Sariputta, what does the Lord (Buddha) say about this? What does he teach? How should we answer if we are to state what has been said by the Lord (Buddha) and not misrepresent him with what is contrary to fact? And how should we explain in accordance with the dhamma(path,law) so that no reasonable consequence of our assertion would give ground for criticism?"
"Friend, the Lord (Buddha) has said that happiness and sorrow are dependently arisen. Dependent on what? Dependent on contact(of sense with object;phassa/sparsh). If one were to speak thus one would be stating what has been said by the Lord (Buddha) and would not misrepresent him with what is contrary to fact; one would explain in accordance with the Dhamma, and no reasonable consequence of one's assertion would give ground for criticism.
"Therein, friend, in the case of those ascetics and brahmins, proponents of kamma, who maintain that happiness and sorrow are created by oneself, and those who maintain that happiness and sorrow are created by another, and those who maintain that happiness & sorrow are created both by oneself and by another, and those who maintain that happiness and sorrow have arisen fortuitously, being created neither by oneself nor by another - in each case that is caused(paccaya) by contact.
"Therein, friends, in the case of those ascetics and brahmins, proponents of kamma, who maintain that happiness and sorrow are created by oneself, and those who maintain that happiness and sorrow are created by another, and those who maintain that happiness and sorrow are created both by oneself and by another, and those who maintain that happiness and sorrow have arisen fortuitously, being created neither by oneself nor by another - in each case it is impossible that they will experience [anything] without contact(phassa/sparsh)."
(ii)
The Venerable Ananda heard this conversation between the Venerable Sariputta and the Venerable Bhumija. He then approached the Lord (Buddha), paid homage to him, sat down to one side, and reported to the Lord (Buddha) the entire conversation between the Venerable Sariputta and the Venerable Bhumija.
[The Lord (Buddha) said:]
"Good, good, Ananda! Anyone answering rightly would answer just as Sariputta has done. I have said, Ananda, that happiness and sorrow are dependently arisen. Dependent on what? Dependent on contact(phassa/sparsh). If one were to speak thus one would be stating what has been said by me and would not misrepresent me with what is contrary to fact; one would explain in accordance with the Dhamma, and no reasonable consequence of one's assertion would give ground for criticism.
"Therein, Ananda, in the case of those ascetics and brahmins, proponents of kamma, who maintain that happiness and sorrow are created by oneself . . . and those who maintain that happiness and sorrow have arisen fortuitously ... in each case that is caused(paccaya) by contact(phassa/sparsh).
"Therein, Ananda, in the case of those ascetics and brahmins, proponents of kamma, who maintain that happiness and sorrow are created by oneself . . . and those who maintain that happiness and sorrow have arisen fortuitously ... in each case it is impossible that they will experience [anything] without contact(phassa/sparsh).
(iii)
"Ananda, when there is the body, because of bodily cognitive-awareness happiness and sorrow arise internally; when there is speech, because of verbal cognitive-awareness happiness and sorrow arise internally; when there is the mind, because of mental cognitive-awareness happiness and sorrow arise internally - and with ignorance(avijja sans. avidya) as cause. 77
"Either on one's own initiative, Ananda, one generates that bodily sankhara(compulsive-behavior-conditioning) caused(paccaya) by which happiness and sorrow arise internally; or prompted by others one generates that bodily sankhara(behavior-conditioning) caused by which happiness and sorrow arise internally. Either deliberately, Ananda, one generates that bodily sankhara(behavior-conditioning) caused by which happiness and sorrow arise internally; or undeliberately one generates that bodily sankhara(behavior-conditioning) caused by which happiness and sorrow arise internally. 78
"Either on one's own initiative, Ananda, one generates that verbal sankhara(behavior-conditioning) caused(paccaya) by which happiness and sorrow arise internally; or prompted by others one generates that verbal sankhara(behavior-conditioning) caused by which happiness and sorrow arise internally. Either deliberately, Ananda, one generates that verbal sankhara(behavior-conditioning) caused by which happiness and sorrow arise internally; or undeliberately one generates that verbal sankhara(behavior-conditioning) caused by which happiness and sorrow arise internally.
"Either on one's own initiative, Ananda, one generates that mental sankhara(behavior-conditioning) 79 caused(paccaya) by which happiness and sorrow arise internally; or prompted by others one generates that mental sankhara(behavior-conditioning) caused by which happiness and sorrow arise internally. Either deliberately, Ananda, one generates that mental sankhara(behavior-conditioning) caused by which happiness and sorrow arise internally; or undeliberately one generates that mental sankhara(compulsive-behavior-conditioning) caused by which happiness and sorrow arise internally.
"Ignorance is comprised within these states. 80 But with the remainderless fading away and cessation(nirodha) of ignorance that body does not exist caused(paccaya) by which that happiness and sorrow arise internally; that speech does not exist caused by which that happiness and sorrow arise internally; that mind does not exist caused by which that happiness and sorrow arise internally. 81 That field does not exist, that site does not exist, that sense faculty does not exist, that foundation does not exist caused by which that happiness and sorrow arise internally." 82
26. Upavana[]
At Savatthi. Then the Venerable Upavana approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him: 83
"Venerable sir, some ascetics and brahmins maintain that suffering is created by oneself; some ascetics and brahmins maintain that suffering is created by another; some ascetics and brahmins maintain that suffering is created both by oneself and by another er; some ascetics and brahmins maintain that suffering has arisen en fortuitously, being created neither by oneself nor by another. Now, venerable sir, what does the Lord (Buddha) say about this? What does he teach? How should we answer if we are to state what has been said by the Lord (Buddha) and not misrepresent him with what is contrary to fact? And how should we explain in accordance with the dhamma(path,law) so that no reasonable consequence of our assertion would give ground for criticism?"
[Buddha:] "Upavana, I have said that suffering is dependently arisen. Dependent on what? Dependent on contact(phassa/sparsh). If one were to speak thus one would be stating what has been said by me and would not misrepresent me with what is contrary to fact; one would explain in accordance with the Dhamma, and no reasonable consequence of one's assertion would give ground for criticism.
"Therein, Upavana, in the case of those ascetics and brahmins who maintain that suffering is created by oneself, and those who maintain that suffering is created by another, and those who maintain that suffering is created both by oneself and by another, and those who maintain that suffering has arisen fortuitously, being created neither by oneself nor by another - in each case that is caused(paccaya) by contact(phassa/sparsh).
"Therein, Upavana, in the case of those ascetics and brahmins who maintain that suffering is created by oneself, and those who maintain that suffering is created by another, and those who maintain that suffering is created both by oneself and by another, er, and those who maintain that suffering has arisen fortuitously, being created neither by oneself nor by another - in each case it is impossible that they will experience [anything] without contact(phassa/sparsh)."
27. Causes (Paccaya Sans. Pratyaya)[]
At Savatthi. [Buddha:] "Bhikkhus(monks), with ignorance(avijja sans. avidya) as cause, sankhara(compulsive-behavior-conditioning) [come to be]; with sankhara(behavior-conditioning) as cause, consciousness(vinnana sans. vigyan) . ..(as in 1). . Such is the origin of this whole mass of suffering.
"And what, bhikkhus, is aging-and-death? The aging of the various beings ... (as in 2) ... thus this aging and this death are together called aging-and-death. With the arising of rebirth there is the arising of aging-and-death; with the cessation(nirodha) of rebirth there is the cessation of aging-and-death. Just this Noble Eightfold Path is the way leading to the cessation of aging-and-death; that is, right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state.
"And what, bhikkhus, is rebirth?... factor-of-existence(bhavo)?... clinging(upadana sans. asakti)?..... craving(tanha sans. trishna)?... sensation(vedana)?... contact(of sense with object;phassa/sparsh)?... the six sense faculties?... mind-and-bodyform(namarupa)?... consciousness?... sankhara(behavior-conditioning)? There are these three kinds of sankhara(behavior-conditioning): the bodily sankhara(behavior-conditioning), the verbal sankhara(behavior-conditioning), the mental sankhara(behavior-conditioning). With the arising of ignorance there is the arising of sankhara(behavior-conditioning). With the cessation of ignorance there is the cessation of sankhara(behavior-conditioning). Just this Noble Eightfold Path is the way leading to the cessation of sankhara(compulsive-behavior-conditioning); that is, right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state (see SN5.8).
"When, bhikkhus, a noble disciple thus understands the cause; thus understands the origin of the cause; thus understands the cessation of the cause; thus understands the way leading to the cessation of the cause, 84 he is then called a noble disciple who is accomplished in view, accomplished in vision, who has arrived at this true dhamma(path,law), who sees(in meditation,passati ref. Vipassana meditation) this true Dhamma, who possesses a trainee's knowledge, a trainee's true knowledge, who has entered the stream of the Dhamma, a noble one with penetrative illuminated-insight(panna), one who stands squarely before the door to the deathless-state(nirvana)." 85
28. Bhikkhu (Sans. Bhikshu, monk)[]
At Savatthi.
[Buddha:] "Herein, bhikkhus, a bhikkhu(monk) understands aging-and-death, its origin, its cessation(nirodha), and the way leading to its cessation. He understands rebirth ... factor-of-existence(bhavo) ... clinging(upadana sans. asakti) ... craving(tanha sans. trishna) . . . sensation(vedana) . . . contact(of sense with object;phassa/sparsh) . . . the six sense faculties . . . mind-and-bodyform(namarupa) . . . consciousness(vinnana sans. vigyan) . . . sankhara(compulsive-behavior-conditioning), their origin, their cessation, and the way leading to their cessation.
"And what, bhikkhus, is aging-and-death?... (as in preceding sutta 27) ... Just this Noble Eightfold Path is the way leading to the cessation of sankhara(compulsive-behavior-conditioning); that is, right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state (see SN5.8).
"When, bhikkhus, a bhikkhu thus understands aging-and-death, its origin, its cessation, and the way leading to its cessation; when he thus understands rebirth ... factor-of-existence(bhavo) ... clinging ... craving(tanha sans. trishna) ... sensation(vedana) ... contact(phassa/sparsh) ... the six sense faculties ... mind-and-bodyform(namarupa) . . . consciousness . . . sankhara(compulsive-behavior-conditioning), their origin, their cessation, and the way leading to their cessation, he is then called a bhikkhu who is accomplished in view, accomplished in vision, who has arrived at this true dhamma(path,law), who sees(in meditation,passati ref. Vipassana meditation) this true Dhamma, who possesses a trainee's knowledge, a trainee's true knowledge, who has entered the stream of the Dhamma, a noble one with penetrative illuminated-insight(panna), one who stands squarely before the door to the deathless-state(nirvana)."
29. Ascetics and Brahmins (1) (Samanabrahmana1)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), those ascetics or brahmins who do not fully understand aging-and-death, its origin, its cessation(nirodha), and the way leading to its cessation; 86 who do not fully understand rebirth . . . factor-of-existence(bhavo) . . . clinging(upadana sans. asakti) . . . craving(tanha sans. trishna) . . . sensation(vedana) . . . contact(of sense with object;phassa/sparsh) . . . the six sense faculties . . . mind-and-bodyform(namarupa) . . . consciousness(vinnana sans. vigyan) . . . sankhara(compulsive-behavior-conditioning), their origin, their cessation, and the way leading to their cessation: these I do not consider to be ascetics among ascetics or brahmins among brahmins, and these venerable ones do not, by realizing it for themselves with divine-knowledge(abhinna), in this very life enter and dwell in the goal of asceticism or the goal of brahminhood.
"But, bhikkhus, those ascetics and brahmins who fully understand aging-and-death, its origin, its cessation, and the way leading to its cessation; who fully understand rebirth . . . sankhara(compulsive-behavior-conditioning), their origin, their cessation, and the way leading to their cessation: these I consider to be ascetics among ascetics and brahmins among brahmins, and these venerable ones, by realizing it for themselves with divine-knowledge(abhinna), in this very life enter and dwell in the goal of asceticism and the goal of brahminhood."
30. Ascetics and Brahmins (2) (Samanabrahmana2)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), as to those ascetics or brahmins who do not understand aging-and-death, its origin, its cessation(nirodha), and the way leading to its cessation: it is impossible that they will dwell having transcended aging-and-death. As to those ascetics and brahmins who do not understand rebirth ... factor-of-existence(bhavo) ... clinging(upadana sans. asakti) ... craving(tanha sans. trishna) ... sensation(vedana) ... contact(phassa/sparsh) ... the six sense faculties ... mind-and-bodyform(namarupa) . . . consciousness(vinnana sans. vigyan) . . . sankhara(compulsive-behavior-conditioning), their origin, their cessation, and the way leading to their cessation: it is impossible that they will dwell having transcended sankhara(behavior-conditioning).
"But, bhikkhus, as to those ascetics or brahmins who understand aging-and-death, its origin, its cessation, and the way leading to its cessation: it is possible that they will dwell having transcended aging-and-death. As to those ascetics and brahmins who understand rebirth . . . sankhara(behavior-conditioning), their origin, their cessation, and the way leading to their cessation: it is possible that they will dwell having transcended sankhara(compulsive-behavior-conditioning)."
(iv) The Kalara Khattiya Section (Sans. Kalara-Kshatriya)[]
31. What Has Come to Be (Bhuta)[]
On one occasion the Lord (Buddha) was dwelling at Savatthi....
There the Lord (Buddha) addressed the Venerable Sariputta thus:
"Sariputta, in The Questions of Ajita' of the Parayana it is said: 87
Those who have comprehended the dhamma(path,law); And the manifold trainees here:
Asked about their way of conduct; Being discreet, tell me, dear sir.' 88
How should the meaning of this, stated in brief, be understood in detail?"
When this was said, the Venerable Sariputta was silent. A second time and a third time the Lord (Buddha) addressed the Venerable Sariputta thus: "Sariputta, in The Questions of Ajita' in the Parayana it is said : 'Those who have ...tell me, dear sir; . . . How should the meaning of this, stated in brief, be understood in detail?" A second time and a third time the Venerable Sariputta was silent. 89
"Sariputta, do you see: This has come to be'? Sariputta, do you see: 'This has come to be'?"
[Sariputta:] "Venerable sir, one sees(in meditation,passati ref. Vipassana meditation) as it really is with correct illuminated-insight(panna):
'This has come to be.' Having seen as it really is with correct insight(panna); This has come to be,' one is practising for the purpose of revulsion(nibbida) towards what has come to be, for its fading away and cessation(nirodha). 90 One sees(in meditation) as it really is with correct insight(panna): 'Its origination occurs with that as nutriment.' 91 Having seen as it really is with correct insight(panna): 'Its origination occurs with that as nutriment,' one is practising for the purpose of revulsion towards its origination through nutriment, for its fading away and cessation. One sees(in meditation) as it really is with correct insight(panna): 'With the cessation of that nutriment, what has come to be is subject to cessation.' Having seen as it really is with correct insight(panna): 'With the cessation tion of that nutriment, what has come to be is subject to cessation,' one is practising for the purpose of revulsion towards what is subject to cessation, for its fading away and cessation. It is in such a way that one is a trainee.
"And how, venerable sir, has one comprehended the dhamma(path,law)? Venerable sir, one sees(in meditation) as it really is with correct illuminated-insight(panna):
'This has come to be'. Having seen as it really is with correct insight(panna): 'This has come to be' through revulsion(nibbida) towards what has come to be, through its fading away and cessation, one is liberated(vimutta sans. vimukt) by nonclinging. One sees(in meditation) as it really is with correct insight(panna): 'Its origination occurs with that as nutriment.' Having seen as it really is with correct insight(panna): 'Its origination occurs with that as nutriment,' through revulsion towards its origination through nutriment, through its fading away and cessation, one is liberated by nonclinging. One sees(in meditation) as it really is with correct insight(panna): 'With the cessation of that nutriment, what has come to be is subject to cessation.' Having seen as it really is with correct insight(panna): 'With the cessation of that nutriment, what has come to be is subject to cessation' through revulsion towards what is subject to cessation, through its fading away and cessation, one is liberated by nonclinging. 92 It is in such a way that one has comprehended the Dhamma.
"Thus, venerable sir, when it is said in 'The Questions of Ajita' of the Parayana:
'Those who have comprehended the Dhamma; And the manifold trainees here, Asked about their way of conduct; Being discreet, tell me, dear sir.'
it is in such a way that I understand in detail the meaning of this that was stated in brief."
"Good, good, Sariputta!... ( the Buddha repeats here the entire statement of the Venerable Sariputta as before)
It is in such a way that the meaning of this, stated in brief, should be understood in detail."
32. The Kalara[]
At Savatthi.
(i)
Then the bhikkhu(monk) Kalara the Khattiya approached the Venerable Sariputta and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Sariputta: "Friend Sariputta, the bhikkhu Moliyaphagguna has abandoned the training and returned to the lower life." 93
"Then surely that venerable did not find solace in this dhamma(path,law) and Discipline."
"Well then, has the Venerable Sariputta attained solace in this Dhamma and Discipline?"
[Sariputta:] "I have no perplexity, friend."
[Kalara:] "But as to the future, friend?"
[Sariputta:] "I have no doubt, friend."
Then the bhikkhu Kalara the Khattiya rose from his seat and approached the Lord (Buddha). Having approached, he paid homage to the Lord (Buddha), sat down to one side, and said to him:
"Venerable sir, the Venerable Sariputta has declared final knowledge thus: 'I understand: Destroyed is rebirth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being.'" 94
Then the Lord (Buddha) addressed a certain bhikkhu thus: "Come, bhikkhu, tell Sariputta in my name that the Teacher calls him."
"Yes, venerable sir," that bhikkhu replied, and he went to the Venerable Sariputta and told him: "The Teacher calls you, friend Sariputta."
"Yes, friend," the Venerable Sariputta replied, and he approached the Lord (Buddha), paid homage to him, and sat down to one side. The Lord (Buddha) then said to him: "Is it true, Sariputta, that you have declared final knowledge thus: 'I understand: Destroyed is rebirth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being'?"
"Venerable sir, I did not state the matter in those terms and phrases."
"In whatever way, Sariputta, a clansman declares final knowledge, what he has declared should be understood as such."
"Venerable sir, didn't I too speak thus: 'Venerable sir, I did not state the matter in those terms and phrases'?"
"If, Sariputta, they were to ask you: 95 'Friend Sariputta, how have you known, how have you seen, that you have declared final knowledge thus: 'I understand: Destroyed is rebirth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being' - being asked thus, how would you answer?"
"If they were to ask me this, venerable sir, [52] I would answer thus: 'With the destruction(khaya\kshaya) of the source from which rebirth originates, I have understood: "When [the cause] is destroyed, [the effect] is destroyed." Having understood this, I understand: Destroyed is rebirth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being.' Being asked thus, venerable sir, I would answer in such a way." 96
"But, Sariputta, if they were to ask you: 'But, friend Sariputta, what is the source of rebirth, what is its origin, from what is it born and produced?' - being asked thus, how would you answer?"
"If they were to ask me this, venerable sir, I would answer thus: 'Rebirth, friends, has factor-of-existence(bhavo) has its source, factor-of-existence(bhavo) as its origin; it is born and produced from factor-of-existence(bhavo).' Being asked thus, venerable sir, I would answer in such a way."
"But, Sariputta, if they were to ask you: 'But, friend Sariputta, what is the source of factor-of-existence(bhavo)...?' - being asked thus, how would you answer?"
"If they were to ask me this, venerable sir, I would answer thus: 'factor-of-existence(bhavo), friends, has clinging(upadana sans. asakti) as its source....'"
"But, Sariputta, if they were to ask you: 'But, friend Sariputta, what is the source of clinging...? What is the source of craving(tanha sans. trishna), what is its origin, from what is it born and produced?' - being asked thus, how would you answer?"
"If they were to ask me this, venerable sir, I would answer thus: 'craving(tanha sans. trishna), friends, has sensation(vedana) as its source, sensation(vedana) as its origin; it is born and produced from sensation(vedana).' Being asked thus, venerable sir, I would answer in such a way."
"But, Sariputta, if they were to ask you: 'Friend Sariputta, how have you known, how have you seen, that delight(nandi\anand) in sensations(vedana) no longer remains present in you?' - being asked thus, how would you answer?" 97
"If they were to ask me this, venerable sir, I would answer thus: 'Friends, there are these three sensations(vedana). What three? Pleasant sensation(vedana), painful sensation(vedana), neither-painful-nor-pleasant sensation(vedana). These three sensations(vedana), friends, are impermanent; whatever is impermanent is suffering. When this was understood, delight(nandi\anand) in sensations(vedana) no longer remained present in me.' Being asked thus, venerable sir, I would answer in such a way."
"Good, good, Sariputta! This is another method of explaining in brief that same point: 'Whatever is felt is included within suffering.' 98 But, Sariputta, if they were to ask you: 'Friend Sariputta, through what kind of deliverance(vimokkkha\vimoksha) have you declared final knowledge thus: "I understand: Destroyed is rebirth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being"?' - being asked thus, how would you answer?"
"If they were to ask me this, venerable sir, I would answer thus: [54] 'Friends, through an internal deliverance, through the destruction(khaya\kshaya) of all clinging(upadana sans. asakti), I dwell meditating(sato) in such a way that the defilements do not flow within me and I do not despise myself.' Being asked thus, venerable sir, I would answer in such a way." 99
"Good, good, Sariputta! This is another method of explaining in brief that same point: 'I have no. perplexity in regard to the defilements spoken of by the Ascetic; I do not doubt that they have been abandoned by me.'"
This is what the Lord (Buddha) said. Having said this, the Sublime One rose from his seat and entered his dwelling.
(ii)
Then, soon after the Lord (Buddha) had departed, the Venerable Sariputta addressed the bhikkhus thus:
"Friends, the first- question that the Lord (Buddha) asked me had not been previously considered by me: 100 thus I hesitated over it. But when the Lord (Buddha) approved of my answer, it occurred to me: 'If the Lord (Buddha) were to question me about this matter with various terms and with various methods for a whole day, for a whole day I would be able to answer him with various terms and with various methods. If he were to question me about this matter with various terms and with various methods for a whole night, for a day and night, [55] for two days and nights, for three, four, five, six, or seven days and nights - for seven days and nights I would be able to answer him with various terms and with various methods.'"
Then the bhikkhu(monk) Kalara the Khattiya rose from his seat and approached the Lord (Buddha). Having approached, he paid homage age to the Lord (Buddha), sat down to one side, and said to him:
"Venerable sir, the -Venerable Sariputta has roared his lion's roar thus: 'Friends, the first question that the Lord (Buddha) asked me had not been previously considered by me: thus I hesitated over it. But when the Lord (Buddha) approved of my answer, it occurred to me: "If the Lord (Buddha) were to question me about this matter for up to seven days and nights, [56] for up to seven days and nights I would be able to answer him with various terms and with various methods.'"
"Bhikkhu, the Venerable Sariputta has thoroughly penetrated that element(dhatu) of the dhamma(path,law) by the thorough penetration of which, if I were to question him about that matter with various terms and with various methods for up to seven days and nights, for up to seven days and nights he would be able to answer me with various terms and with various methods." 101
[]
At Savatthi. "Bhikkhus(monks), I will teach you forty-four cases of knowledge. Listen to that and be mindful, I will speak."
"Yes, venerable sir,"those bhikkhus replied. The Lord (Buddha) said this:
"Bhikkhus(Monks), what are the forty-four cases of knowledge? Knowledge of aging-and-death, knowledge of its origin, knowledge of its cessation, knowledge of the way leading to its cessation. Knowledge of rebirth ... Knowledge of factor-of-existence(bhavo) ... Knowledge of clinging(upadana sans. asakti) ... Knowledge of craving(tanha sans. trishna) ... Knowledge of sensation(vedana) . . . Knowledge of contact(phassa/sparsh) . . . Knowledge of the six sense faculties ... Knowledge of mind-and-bodyform(namarupa) ... Knowledge of consciousness(vinnana sans. vigyan) . . . Knowledge of sankhara(compulsive-behavior-conditioning), knowledge of their origin, knowledge of their cessation, knowledge of the way leading to their cessation. These, bhikkhus, are the forty-four cases of knowledge.
"And what, bhikkhus, is aging-and-death?... (definition as in 2) ... Thus this aging and this death are together called aging-and-death. With the arising of birth there is the arising of aging-and-death. With the cessation of rebirth there is the cessation of aging-and-death. This Noble Eightfold Path is the way leading to the cessation of aging-and-death; that is, right view ... right samadhi(trance)state.
"When, bhikkhus, a noble disciple thus understands aging-and-death, its origin, its cessation, and the way leading to its cessation, this is his knowledge of the principle. 102 By means of this principle that is seen, understood, immediately attained, fathomed, 103 he applies the method to the past and to the future thus: 'Whatever ascetics and brahmins in the past directly knew aging-and-death, its origin, its cessation, and the way leading to its cessation, all these directly knew it in the very same way that I do now. Whatever ascetics and brahmins in the future will directly know aging-and-death, its origin, its cessation, and the way leading to its cessation, all these will directly know it in the very same way that I do now.' This is his knowledge of entailment. 104
"When, bhikkhus, a noble disciple has purified and cleansed these two kinds of knowledge - knowledge of the principle and knowledge of entailment - he is then called a noble disciple who is accomplished in view, accomplished in vision, who has arrived at this true dhamma(path,law), who knows this true Dhamma, who possesses a trainee's knowledge, a trainee's true knowledge, who has entered the stream of the Dhamma, a noble one with penetrative illuminated-insight(panna), one who stands squarely before the door to the deathless-state(nirvana).
"And what, bhikkhus, is rebirth?... What are the sankhara(behavior-conditioning)?... (definitions as in 2) ... This Noble Eightfold Path is the way leading to the cessation of sankhara(behavior-conditioning); that is, right view ... right samadhi(trance)state.
"When, bhikkhus, a noble disciple thus understands sankhara(compulsive-behavior-conditioning), their origin, their cessation, and the way leading to their cessation, this is his knowledge of the principle. By means of this principle that is seen, understood, immediately attained, fathomed, he applies the method to the past and to the future.... This is his knowledge of entailment.
"When, bhikkhus, a noble disciple has purified and cleansed these two kinds of knowledge - knowledge of the principle and knowledge of entailment - he is then called a noble disciple who is accomplished in view . . . one who stands squarely before the door to the deathless-state."
[]
At Savatthi. "Bhikkhus(monks), I will teach you seventy-seven cases of knowledge. Listen to that and be mindful, I will speak."
"Yes, venerable sir," those bhikkhus replied. The Lord (Buddha) said this:
"Bhikkhus(Monks), what are the seventy-seven cases of knowledge? The knowledge: 'Aging-and-death has rebirth as its cause.' The knowledge: 'When there is no rebirth, there is no aging-and-death.' The knowledge: 'In the past too aging-and-death had rebirth as its cause.' The knowledge: 'In the past too, had there been no rebirth, there would have been no aging-and-death.' The knowledge: 'In the future too aging-and-death will have birth as its cause.' The knowledge: 'In the future too, should there be no rebirth, there will be no aging-and-death.' The knowledge: 'That knowledge of the stability of the dhamma(path,law) is also subject to destruction(khaya\kshaya), decline, fading away, and cessation(nirodha).' 105
"The knowledge: 'Rebirth has factor-of-existence(bhavo) as its cause.'... The knowledge: 'sankhara(compulsive-behavior-conditioning) have ignorance(avijja sans. avidya) as their cause.' The knowledge: 'When there is no ignorance, there are no sankhara(behavior-conditioning).' The knowledge: 'In the past too sankhara(behavior-conditioning) had ignorance as their cause.' The knowledge: 'In the past too, had there been no ignorance, there would have been no sankhara(behavior-conditioning).' The knowledge: 'In the future too sankhara(behavior-conditioning) will have ignorance as their cause.' The knowledge: 'In the future too, should there be no ignorance, there will be no sankhara(compulsive-behavior-conditioning).' The knowledge: 'That knowledge of the stability of the Dhamma is also subject to destruction(khaya\kshaya), decline, fading away, and cessation. '
"These, bhikkhus, are called the seventy-seven cases of knowledge."
Note : This is a very deep meaning Sutta. In essence it is to be understood that, in addition to previous sutta 33, even if supreme knowledge is gained, this 'knowledge' itself is subject to decay & destruction(khaya\kshaya). Therefore a person should be able to 'use' this gained knowledge to remove the fetters & chains and gain freedom from factor-of-existence(bhavo) in order not to get birth again , in other words, attain the nirvana state of eternal bliss.
35. With Ignorance as cause (1) (Avijjapaccaya1 sans. Avidya-Pratyaya)[]
At Savatthi. "Bhikkhus(monks), with ignorance(avijja sans. avidya) as cause, sankhara(compulsive-behavior-conditioning) [come to be]; with sankhara(behavior-conditioning) as cause, consciousness(vinnana sans. vigyan). ... Such is the origin of this whole mass of suffering."
When he had said this, a certain bhikkhu(monk) said to the Lord (Buddha):
"Venerable sir, what now is aging-and-death, and for whom is there this aging-and-death?"
"Not a valid question," the Lord (Buddha) replied. 106
"Bhikkhu, whether one says, 'What now is aging-and-death, and for whom is there this aging-and-death?' or whether one says, 'Aging-and-death is one thing, the one for whom there is this aging-and-death is another' - both these assertions are identical in meaning; they differ only in the phrasing. If there is the view, 'The soul and the body are the same,' there is no living of the holy celibate life(brahmacariya); and if there is the view, 'The soul is one thing, the body is another' there is no living of the holy celibate life(brahmacariya). 107 Without veering towards either of these extremes, the Tathagata teaches the dhamma(path,law) as the middle(path,not extreme): 'With rebirth as cause, aging-and-death.'"
"Venerable sir, what now is rebirth, and for whom is there this rebirth?"
"Not a valid question," the Lord (Buddha) replied. "Bhikkhu, whether one says, 'What now is rebirth, and for whom is there this rebirth?' or whether one says, 'Rebirth is one thing, the one for whom there is this birth is another' - both these assertions are identical in meaning; they differ only in the phrasing.... Without veering towards either of these extremes, the Tathagata teaches the Dhamma as the middle(path,not extreme): 'With factor-of-existence(bhavo) as cause, birth.'"
"Venerable sir, what now is factor-of-existence(bhavo), and for whom is there this factor-of-existence(bhavo)?"
"Not a valid question," the Lord (Buddha) replied. "Bhikkhu, whether one says, 'What now is factor-of-existence(bhavo), and for whom is there this factor-of-existence(bhavo)?' or whether one says, 'factor-of-existence(bhavo) is one thing, the one for whom there is this factor-of-existence(bhavo) is another' - both these assertions are identical in meaning; they differ only in the phrasing ing.... Without veering towards either of these extremes, the Tathagata teaches the Dhamma as the middle(path,not extreme): 'With clinging(upadana sans. asakti) as cause, factor-of-existence(bhavo).... With craving(tanha sans. trishna) as cause, clinging.... With sensation(vedana) as cause, craving.... With contact(of sense with object;phassa/sparsh) as cause, sensation(vedana).... With the six sense faculties as cause, contact(phassa/sparsh).... With mind-and-bodyform(namarupa) as cause, the six sense faculties.... [62] With consciousness as cause, mind-and-bodyform(namarupa).... With sankhara(behavior-conditioning) as cause, consciousness.'"
"Venerable sir, what now are sankhara(behavior-conditioning), and for whom are there these sankhara(behavior-conditioning)?"
"Not a valid question," the Lord (Buddha) replied. "Bhikkhu, whether one says, 'What now are sankhara(compulsive-behavior-conditioning), and for whom are there these sankhara(behavior-conditioning)?' or whether one says, 'sankhara(behavior-conditioning) are one thing, the one for whom there are these sankhara(behavior-conditioning) is another' - both these assertions are identical in meaning; they differ only in the phrasing ing. If there is the view, 'The soul and the body are the same, there is no living of the holy celibate life(brahmacariya); and if there is the view, 'The soul is one thing, the body is another,' there is no living of the holy celibate life(brahmacariya). Without veering towards either of these extremes, the Tathagata teaches the Dhamma as the middle(path,not extreme): 'With ignorance as cause, sankhara(behavior-conditioning).'
"But with the remainderless fading away and cessation(nirodha) of ignorance, whatever kinds of contortions, manoeuvres, and vacillations there may be 108 - 'What now is aging-and-death, and for whom is there this aging-and-death?' or 'Aging-and-death is one thing, the one for whom there is this aging-and-death is another,' or The soul and the body are the same,' or The soul is one thing, the body is another' - all these are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no more subject to future arising. 109
"With the remainderless fading away and cessation of ignorance, whatever kinds of contortions, manoeuvres, and vacillations there may be - 'What now is rebirth, and for whom is there this rebirth?' . . . . . 'What now are sankhara(behavior-conditioning), and for whom are there these sankhara(behavior-conditioning)?' or 'sankhara(behavior-conditioning) sankhara([karma]sanskaras) are one thing, the one for whom there are these sankhara(compulsive-behavior-conditioning) is another,' or 'The soul and the body are the same,' or 'The soul is one thing, the body is another' - all these are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no more subject to future arising."
36. With Ignorance as cause (2) (Avijjapaccaya2 sans. Avidya-pratyaya)[]
(This sutta is identical with the preceding 35, differing only in that the bhikkhus are addressed collectively throughout, and there is no interlocutor who asks inappropriate questions. The Buddha simply cites the invalid types of assertions on his own.)
37. Not Yours (Natumha)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), this body is not yours, nor does it belong to others. 110 It is old kamma(karma), to be seen as generated and fashioned by cognitive-awareness, as something to be felt. 111 Therein, bhikkhus, the instructed noble disciple minds upon meditatively and closely to dependent origination(Paticcasamuppada) itself thus: 'When this exists, that comes to be; with the arising of this, that arises. When this does not exist, that does not come to be; with the cessation(nirodha) of this, that ceases. That is, with ignorance(avijja sans. avidya) as cause, sankhara(compulsive-behavior-conditioning) [come to be]; with sankhara(behavior-conditioning) as cause, consciousness(vinnana sans. vigyan).... Such is the origin of this whole mass of suffering. But with the remainderless fading away and cessation of ignorance comes cessation of sankhara(behavior-conditioning); with the cessation of sankhara(compulsive-behavior-conditioning), cessation of consciousness.... Such is the cessation of this whole mass of suffering."
38. With Awareness (1) (Cetana1)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), with awareness, and what one plans, and whatever one has a tendency towards: this becomes a basis for the maintenance of consciousness(vinnana sans. vigyan). When there is a basis there is a support for the establishing of consciousness. When consciousness is established and has come to growth, there is the production of future renewed existence(rebirth cause). When there is the production of future renewed existence, future rebirth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. Such is the origin of this whole mass of suffering. 112
"If, bhikkhus, one does not intend, and one does not plan, but one still has a tendency towards something, this becomes a basis for the maintenance of consciousness. When there is a basis, there is a support for the establishing of consciousness.... Such is the origin of this whole mass of suffering. 113
"But, bhikkhus, when one does not intend, and one does not plan, and one does not have a tendency towards anything, no basis exists for the maintenance of consciousness. When there is no basis, there is no support for the establishing of consciousness. When consciousness is unestablished and does not come to growth, there is no production of future renewed existence(rebirth cause). When there is no production of future renewed existence, future rebirth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation(nirodha) of this whole mass of suffering." 114
39. With Awareness (2) (Cetana2)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), with awareness, and what one plans, and whatever one has a tendency towards: this becomes a basis for the maintenance of consciousness(vinnana sans. vigyan). When there is a basis, there is a support for the establishing of consciousness. When consciousness is established and has come to growth, there is a descent of mind-and-bodyform(namarupa). 115 With mind-and-bodyform(namarupa) as cause, the six sense faculties [come to be]; with the six sense faculties as cause, contact(of sense with object;phassa/sparsh); with contact(phassa/sparsh) as cause, sensation(vedana) ... craving(tanha sans. trishna) ... clinging(upadana sans. asakti) ... factor-of-existence(bhavo) ... rebirth; with rebirth as cause, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. Such is the origin of this whole mass of suffering.
"If, bhikkhus, one does not intend, and one does not plan, but one still has a tendency towards something, this becomes a basis for the maintenance of consciousness. When there is a basis, there is a support for the establishing of consciousness. When consciousness is established and has come to growth, there is a descent of mind-and-bodyform(namarupa). With mind-and-bodyform(namarupa) as cause, the six sense faculties [come to be] .... Such is the origin of this whole mass of suffering.
"But, bhikkhus, when one does not intend, and one does not plan, and one does not have a tendency towards anything, no basis exists for the maintenance of consciousness. When there is no basis, there is no support for the establishing of consciousness. When consciousness is unestablished and does not come to growth, there is no descent of mind-and-bodyform(namarupa). With the cessation(nirodha) of mind-and-bodyform(namarupa) comes cessation of the six sense faculties.... Such is the cessation of this whole mass of suffering."
40. With Awareness (3) (Cetana3)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), what one intends, and what one plans, and whatever one has a tendency towards: this becomes a basis for the maintenance of consciousness(vinnana sans. vigyan). When there is a basis, there is a support for the establishing of consciousness. When consciousness is established and has come to growth, there is inclination. When there is inclination, there is coming and going. When there is coming and going, there is passing away and being reborn. 116 When there is passing away and being reborn, future rebirth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. Such is the origin of this whole mass of suffering.
"If, bhikkhus, one does not intend, and one does not plan, but one still has a tendency towards something, this becomes a basis for the maintenance of consciousness. When there is a basis, there is a support for the establishing of consciousness.... Such is the origin of this whole mass of suffering.
"But, bhikkhus, when one does not intend, and one does not plan, and one does not have a tendency towards anything, no basis exists for the maintenance of consciousness. When there is no basis, there is no support for the establishing of consciousness. When consciousness is unestablished and does not come to growth, there is no inclination. When there is no inclination, there is no coming and going. When there is no coming and going, there is no passing away and being reborn. When there is no passing away and being reborn, future rebirth, aging-and-death death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation(nirodha) of this whole mass of suffering." 117
(v) Householder Section (Gahapativaggo sans. Grihapati-varg)[]
41. Five Fearful Animosities (1) (Pancaverabhaya1)[]
At Savatthi. Then the householder Anathapindika approached the Lord (Buddha), paid homage to him, and sat down to one side. The Lord (Buddha) then said to him:
"Householder, when five fearful animosities have subsided in a noble disciple, and he possesses the four factors of stream-entry(Sotapanna), and he has clearly seen and thoroughly penetrated with illuminated-insight(panna) the noble method, if he wishes he could by himself declare of himself: 'I am one finished with hell, finished with the animal realm, finished with the domain of ghosts, finished with the plane of misery, the bad destinations, the nether world. I am a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as my destination.' 118
"What are the five fearful animosities that have subsided? Householder, one who destroys life engenders, on account of such behaviour, fearful animosity pertaining to the present life and fearful animosity pertaining to the future life, and he experiences mental pain and displeasure. 119 Thus for one who abstains from destroying life, this fearful animosity has subsided.
"One who takes what is not given . . . . . who engages in sexual misconduct . . . who speaks falsely . . . who indulges in wine, liquor, and intoxicants that are a basis for slothfulness(pamada) engenders, on account of such behaviour, fearful animosity pertaining to the present life and fearful animosity pertaining to the future life, and he experiences mental pain and displeasure. Thus for one who abstains from wine, liquor, and intoxicants that are a basis for slothfulness, this fearful animosity has subsided.
"These are the five fearful animosities that have subsided.
"What are the four factors of stream-entry(Sotapanna) that he possesses? 120 Here, householder, the noble disciple possesses confirmed confidence in the Buddha thus: The Lord (Buddha) is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas(angels) and humans, the Enlightened One, the Lord (Buddha).'
"He possesses confirmed confidence in the dhamma(path,law) thus: The Dhamma is well expounded by the Lord (Buddha), directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.'
"He possesses confirmed confidence in the Sangha(fraternity) thus: 'The Sangha of the Lord (Buddha)'s disciples is practising the good way, practising the straight way, practising the true way, practising the proper way; that is, the four pairs of persons, the eight types of individuals - this Sangha of the Lord (Buddha)'s disciples is worthy of donations, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of divine-merit(punya) for the world.'
"He possesses the virtues dear to the noble ones - unbroken, untorn unblemished, unmottled, freeing, praised by the wise, ungrasped, leading to samadhi(trance)state. 121
"These are the four factors of stream-entry(Sotapanna) that he possesses.
"And what is the noble method that he has clearly seen and thoroughly penetrated with illuminated-insight(panna)? 122 Here, householder, the noble disciple minds upon meditatively to dependent origination(Paticcasamuppada) itself thus: 'When this exists, that comes to be; with the arising of this, that arises. When this does not exist, that does not come to be; with the cessation(nirodha) of this, that ceases. That is, with ignorance as cause, sankhara(compulsive-behavior-conditioning) [come to be]; with sankhara(behavior-conditioning) as cause, consciousness(vinnana sans. vigyan).... Such is the origin of this whole mass of suffering. But with the remainderless fading away and cessation of ignorance comes cessation of sankhara(behavior-conditioning); with the cessation of sankhara(compulsive-behavior-conditioning), cessation of consciousness .... Such is the cessation of this whole mass of suffering.'
"This is the noble method that he has clearly seen and thoroughly penetrated with illuminated-insight(panna).
"When, householder, these five fearful animosities have subsided in a noble disciple, and he possesses these four factors of stream-entry(Sotapanna), and he has clearly seen and thoroughly penetrated with illuminated-insight(panna) this noble method, if he wishes he could by himself declare of himself: I am one finished with hell, finished with the animal realm, finished with the domain of ghosts, finished with the plane of misery, the bad destinations, the nether world. I am a stream-enterer(Sotapanna), no longer bound to the nether world, fixed in destiny, with enlightenment as my destination.'"
42. Five Fearful Animosities (2) (Pancaverabhaya2)[]
(This sutta is identical with the preceding one except that it is addressed to "a number of bhikkhus.")
43. Suffering (Dukkha)[]
At Savatthi. "Bhikkhus(monks), I will teach you the origin and the passing away of suffering. Listen to that and be mindful, I will speak." 123
"Yes, venerable sir," the bhikkhus replied. The Lord (Buddha) said this:
"And what, bhikkhus, is the origin of suffering? In dependence on the eye and forms, eye-consciousness arises. The meeting of the three is contact(of sense with object;phassa/sparsh). With contact as cause, sensation(vedana) [comes to be]; with sensation(vedana) as cause, craving(tanha sans. trishna). This is the origin of suffering.
"In dependence on the ear and sounds ... In dependence on the nose and odours ... In dependence on the tongue and tastes ... In dependence on the body and tactile objects ... In dependence on the mind and mental phenomena(dhamma), mind-consciousness arises. The meeting of the three is contact. With contact(phassa/sparsh) as cause, sensation(vedana) [comes to be]; with sensation(vedana) as cause, craving(tanha sans. trishna)[arises].... This is the origin of suffering.
"And what, bhikkhus, is the passing away of suffering? In dependence on the eye and forms, eye-consciousness arises. The meeting of the three is contact(phassa/sparsh). With contact as cause, sensation(vedana) [comes to be]; with sensation(vedana) as cause, craving(tanha sans. trishna).... But with the remainderless fading away and cessation(nirodha) of that same craving comes cessation of clinging(upadana sans. asakti); with the cessation of clinging, cessation of factor-of-existence(bhavo); with the cessation of factor-of-existence(bhavo), cessation of rebirth; with the cessation of rebirth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this whole mass of suffering. This is the passing away of suffering.
"In dependence on the ear and sounds ... In dependence on the mind and mental phenomena(dhamma), mind-consciousness arises. The meeting of the three is contact. With contact(phassa/sparsh) as cause, sensation(vedana) [comes to be]; with sensation(vedana) as cause, craving(tanha sans. trishna). But with the remainderless fading away and cessation of that same craving comes cessation of clinging . . . cessation of factor-of-existence(bhavo) . . . cessation of rebirth; with the cessation of rebirth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this whole mass of suffering. This is the passing away of suffering."
44. The World (Loka)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), I will teach you the origin and the passing away of the world. Listen to that and be mindful, I will speak." 124
"Yes, venerable sir," the bhikkhus replied. The Lord (Buddha) said this:
"And what, bhikkhus, is the origin of the world? In dependence on the eye and forms, eye-consciousness arises. The meeting of the three is contact(of sense with object;phassa/sparsh). With contact as cause, sensation(vedana) [comes to be]; with sensation(vedana) as cause, craving(tanha sans. trishna); with craving as cause tion, clinging(upadana sans. asakti); with clinging as cause, factor-of-existence(bhavo); with factor-of-existence(bhavo) as cause, rebirth; with rebirth as cause, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. This, bhikkhus, is the origin of the world.
"In dependence on the ear and sounds ... In dependence on the nose and odours ... In dependence on the tongue and tastes ... In dependence on the body and tactile objects ... In dependence on the mind and mental phenomena(dhamma), mind-consciousness arises. The meeting of the three is contact. With contact(phassa/sparsh) as cause, sensation(vedana) [comes to be]; with sensation(vedana) as cause, craving; with craving as cause, clinging . . . factor-of-existence(bhavo) . . . rebirth; with rebirth as cause, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. This, bhikkhus, is the origin of the world,
"And what, bhikkhus, is the passing away of the world? In dependence on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact(phassa/sparsh) as cause, sensation(vedana) [comes to be]; with sensation(vedana) as cause, craving(tanha sans. trishna). But with the remainderless fading away and cessation(nirodha) of that same craving comes cessation of clinging(upadana sans. asakti); with the cessation of clinging, cessation of factor-of-existence(bhavo); with the cessation of factor-of-existence(bhavo), cessation of rebirth; with the cessation of rebirth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this whole mass of suffering. This, bhikkhus, is the passing away of the world.
"In dependence on the ear and sounds . . ... In dependence on the mind and mental phenomena(dhamma), mind-consciousness arises. The meeting of the three is contact. With contact(phassa/sparsh) as cause, sensation(vedana) [comes to be]; with sensation(vedana) as cause, craving. But with the remainderless fading away and cessation of that same craving comes cessation of clinging . . . cessation of factor-of-existence(bhavo) . . . cessation of rebirth; with the cessation of rebirth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this whole mass of suffering. This, bhikkhus, is the passing away of the world."
45. At Natika[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling at Natika in the Brick Hall. Then, while the Lord (Buddha) was alone in seclusion, he uttered this dhamma(path,law) exposition: 125
"In dependence on the eye and forms, eye-consciousness arises. The meeting of the three is contact(of sense with object;phassa/sparsh). With contact as cause, sensation(vedana) [comes to be]; with sensation(vedana) as cause, craving(tanha sans. trishna); with craving as cause, clinging(upadana sans. asakti).... Such is the origin of this whole mass of suffering.
"In dependence on the ear and sounds ... In dependence on the mind and mental phenomena(dhamma), mind-consciousness arises. The meeting of the three is contact. With contact(phassa/sparsh) as cause, sensation(vedana) [comes to be]; with sensation(vedana) as cause, craving; with craving as cause, clinging. . . . Such is the origin of this whole mass of suffering.
"In dependence on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as cause, sensation(vedana) [comes to be]; with sensation(vedana) as cause, craving. But with the remainderless fading away and cessation(nirodha) of that same craving comes cessation of clinging; with the cessation of clinging, cessation of factor-of-existence(bhavo).... Such is the cessation of this whole mass of suffering.
"In dependence on the ear and sounds ... In dependence on the mind and mental phenomena(dhamma), mind-consciousness arises. The meeting of the three is contact. With contact(phassa/sparsh) as cause, sensation(vedana) [comes to be]; with sensation(vedana) as cause, craving(tanha sans. trishna). But with the remainderless fading away and cessation of that same craving comes cessation of clinging(upadana sans. asakti); with the cessation of clinging, cessation of factor-of-existence(bhavo).... Such is the cessation of this whole mass of suffering."
Now on that occasion a certain bhikkhu was standing listening in on the Lord (Buddha). The Lord (Buddha) saw him standing there listening in and said to him: "Did you hear that Dhamma exposition, bhikkhu?"
"Yes, venerable sir."
"Learn that Dhamma exposition, bhikkhu, master it and remember it. That Dhamma exposition is beneficial and relevant to the fundamentals of the holy celibate life(brahmacariya)."
46. A Certain Brahmin (Annatarabrahmana)[]
At Savatthi. Then a certain brahmin approached the Lord (Buddha) and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to him:
"How is it. Master Gotama: is the one who acts the same as the one who experiences [the result]?" 126
"'The one who acts is the same as the one who experiences [the result]': this, brahmin, is one extreme." [76]
"Then, Master Gotama, is the one who acts one, and the one who experiences [the result] another?"
"'The one who acts is one, and the one who experiences [the result] is another': this, brahmin, is the second extreme. Without veering towards either of these extremes, the Tathagata teaches the dhamma(path,law) as the middle(path,not extreme): 'With ignorance(avijja sans. avidya) as cause, sankhara(compulsive-behavior-conditioning) [come to be]; with sankhara(behavior-conditioning) as cause, consciousness(vinnana sans. vigyan).... Such is the origin of this whole mass of suffering. But with the remainderless fading away and cessation(nirodha) of ignorance comes cessation of sankhara(behavior-conditioning); with the cessation of sankhara(behavior-conditioning), cessation of consciousness.... Such is the cessation of this whole mass of suffering.'"
When this was said, that brahmin said to the Lord (Buddha):
"Magnificent, Master Gotama!... I go for refuge to Master Gotama, and to the Dhamma, and to the bhikkhu(monk) Sangha(fraternity). From today let Master Gotama remember me as a lay follower who has gone for refuge for life."
47. Janussoni[]
At Savatthi. Then the brahmin Janussoni approached the Lord (Buddha) and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to him: 127
"How is it. Master Gotama: does all exist?"
"'All exists': this, brahmin, is one extreme."
"Then, Master Gotama, does all not exist?"
'"All does not exist': this, brahmin, is the second extreme. Without veering towards either of these extremes, the Tathagata teaches the dhamma(path,law) as the middle(path,not extreme)...(as in 46)."
When this was said, the brahmin Janussoni said to the Lord (Buddha):
"Magnificent, Master Gotama! . . . From today let Master Gotama remember me as a lay follower who has gone for refuge for life."
48. A World-Existentialist (Lokayatika)[]
At Savatthi. Then a brahmin who was a world-existentialist 128 approached the Lord (Buddha) .. . and said to him:
"How is it. Master Gotama: does all exist?"
'"All exists': this, brahmin, is the oldest cosmology." 129
"Then, Master Gotama, does all not exist?"
"'All does not exist': this, brahmin, is the second cosmology."
"How is it. Master Gotama: is all a unity?" 130
"'All is a unity': this, brahmin, is the third cosmology."
"Then, Master Gotama, is all a plurality?" 131
"'All is a plurality': this, brahmin, is the fourth cosmology Without veering towards either of these extremes, the Tathagata teaches the dhamma(path,law) as the middle(path,not extreme)...."
When this was said, that brahmin said to the Lord (Buddha);
"Magnificent, Master Gotama!... From today let Master Gotama remember me as a lay follower who has gone for refuge for life."
49. The Noble Disciple (1) (Ariyasavaka sans. Arya-shravak)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), an instructed noble disciple does not think: 'When what exists does what come to be? With the arising of what does what arise? [When what exists do sankhara(compulsive-behavior-conditioning) come to be? When what exists does consciousness(vinnana sans. vigyan) come to be?] 132 When what exists does mind-and-bodyform(namarupa) come to be?... When what exists does aging-and-death come to be?'
"Rather, bhikkhus, the instructed noble disciple has knowledge about this that is independent of others: 'When this exists, that comes to be; with the arising of this, that arises. [When there is ignorance(avijja sans. avidya), sankhara(behavior-conditioning) come to be. When there are sankhara(behavior-conditioning), consciousness comes to be.] When there is consciousness, mind-and-bodyform(namarupa) comes to be.... When there is rebirth, aging-and-death comes to be.' He understands thus: 'In such a way the world originates.'
"Bhikkhus, an instructed noble disciple does not think: 'When what does not exist does what not come to be? With the cessation(nirodha) of what does what cease? [When what does not exist do sankhara(behavior-conditioning) not come to be? When what does not exist does consciousness not come to be?] When what does not exist does mind-and-bodyform(namarupa) not come to be?... When what does not exist does aging-and-death not come to be?"'
"Rather, bhikkhus, the instructed noble disciple has knowledge about this that is independent of others: 'When this does not exist, that does not come to be; with the cessation of this, that ceases. [When there is no ignorance(in samadhi/jhana), sankhara(behavior-conditioning) do not come to be. When there are no sankhara(compulsive-behavior-conditioning), (ordinary) consciousness does not come to be.] When there is no consciousness, mind-and-bodyform(namarupa) does not come to be.... When there is no birth, aging-and-death does not come to be.' He understands thus: 'In such a way the world ceases.'
"Bhikkhus, when a noble disciple thus understands as they really are the origin and the passing away of the world, he is then called a noble disciple who is accomplished in view, accomplished in vision, who has arrived at this true dhamma(path,law), who knows this true Dhamma, who possesses a trainee's knowledge, a trainee's true knowledge, who has entered the stream of the Dhamma, a noble one with penetrative illuminated-insight(panna), one who stands squarely before the door to the deathless-state(nirvana)."
50 The Noble Disciple (2)[]
(This sutta is identical with the preceding one except that the passages enclosed in brackets there as absent in some editions are here clearly included in all editions.)
(vi) Suffering Section 133 (Dukkhavaggo sans. Dukkha-varg)[]
51. Thorough Investigation (Parivimamsa)[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling at Savatthi in Jeta's-Grove(Jetvana), Anathapindika's Park. There the Lord (Buddha) addressed the bhikkhus thus: "Bhikkhus(monks)!"
"Venerable sir!" those bhikkhus replied. The Lord (Buddha) said this:
"Bhikkhus(Monks), when a bhikkhu(monk) is making a thorough investigation, in what way should he thoroughly investigate for the utterly complete destruction(khaya\kshaya) of suffering?" 134
"Venerable sir, our teachings are rooted in the Lord (Buddha), guided by the Lord (Buddha),take recourse in the Lord (Buddha). It would be good if the Lord (Buddha) would clear up the meaning of this statement. Having heard it from him, the bhikkhus will remember it."
"Then listen and be mindful(manasikaro), bhikkhus, I will speak."
"Yes, venerable sir," the bhikkhus replied. The Lord (Buddha) said this:
"Here, bhikkhus, when he makes a thorough investigation, a bhikkhu thoroughly investigates thus: 'The many diverse kinds of suffering that arise in the world [headed by] aging-and-death: what is the source of this suffering, what is its origin, from what is it born and produced? When what exists does aging-and-death come to be? When what does not exist does aging-and-death not come to be?'
"As he thoroughly investigates he understands thus: The many diverse kinds of suffering that arise in the world [headed by] aging-and-death: this suffering has rebirth as its source, rebirth as its origin; it is born and produced from rebirth. When there is rebirth, aging-and-death comes to be; when there is no rebirth, aging-and-death does not come to be.'
"He understands aging-and-death, its origin, its cessation(nirodha), and the way leading on that is in conformity with its cessation. 135 He practises that way and conducts himself accordingly. This is called a bhikkhu who is practising for the utterly complete destruction(khaya\kshaya) of suffering, for the cessation of aging-and-death.
"Then, investigating further, he thoroughly investigates thus:
'What is the source of this rebirth, what is its origin, from what is it born and produced?... What is the source of this factor-of-existence(bhavo)?... this clinging(upadana sans. asakti)?... this craving?... this sensation(vedana)?... this contact(phassa/sparsh)?... these six sense faculties?... this mind-and-bodyform(namarupa)?... this consciousness(vinnana sans. vigyan)? ... What is the source of these sankhara(compulsive-behavior-conditioning), what is their origin, from what are they born and produced? When what exists do sankhara(behavior-conditioning) come to be? When what does not exist do sankhara(behavior-conditioning) not come to be?'
"As he thoroughly investigates he understands thus:
'sankhara(behavior-conditioning) have ignorance(avijja sans. avidya) as their source, ignorance as their origin; they are born and produced from ignorance. When there is ignorance, sankhara(behavior-conditioning) come to be; when there is no ignorance(in samadhi/jhana), sankhara(behavior-conditioning) do not come to be.'
"He understands sankhara(behavior-conditioning), their origin, their cessation(nirodha), and the way leading on that is in conformity with their cessation. He practises that way and conducts himself accordingly. This is called a bhikkhu who is practising for the utterly complete destruction(khaya\kshaya) of suffering, for the cessation of sankhara(behavior-conditioning).
"Bhikkhus, if a person immersed in ignorance generates a meritorious(punya) sankhara(behavior-conditioning), consciousness goes on to the meritorious(punya); if he generates a demeritorious sankhara(behavior-conditioning), consciousness goes on to the demeritorious if he generates an imperturbable sankhara(behavior-conditioning), consciousness goes on to the imperturbable. 136 But when a bhikkhu has abandoned ignorance and aroused true knowledge, then, with the fading away of ignorance and the arising of true knowledge, he does not generate a meritorious(punya) sankhara(behavior-conditioning), or a demeritorious sankhara(behavior-conditioning), or an imperturbable sankhara(behavior-conditioning). Since he does not generate or fashion sankhara(compulsive-behavior-conditioning), he does not cling to anything in the world. Not clinging, he is not agitated. 137 Not being agitated, he personally attains Nibbana. He understands:
'Destroyed is rebirth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being.'
"If he feels a pleasant sensation(vedana), 138 he understands: 'It is impermanent'; he understands: 'It is not held to'; he understands: 'It is not [to be] delighted in.' If he feels a painful sensation(vedana), he understands: 'It is impermanent'; he understands: 'It is not held to'; he understands:
'It is not delighted in.' If he feels a neither-painful-nor-pleasant sensation(vedana), he understands: 'It is impermanent'; he understands:
'It is not held to'; he understands: 'It is not delighted in.'
"If he feels a pleasant sensation(vedana), he feels it detached; if he feels a painful sensation(vedana), he feels it detached; if he feels a neither-painful -nor-pleasant sensation(vedana), he feels it detached.
"When he feels a sensation(vedana) terminating with the body, he understands:
'I feel a sensation(vedana) terminating with the body.' When he feels a sensation(vedana) terminating with life, he understands: 'I feel a sensation(vedana) terminating with life.' 139 He understands: 'With the breakup of the body, following the exhaustion of life, all that is felt, not being delighted in, will become cool right here; mere bodily remains will be left.' 140
"Suppose, bhikkhus, a man would remove a hot clay pot from a potter's kiln and set it on smooth ground: its heat would be dissipated right there and potsherds would be left. So too, when he feels a sensation(vedana) terminating with the body ... terminating with life.... He understands: 'With the breakup of the body, following the exhaustion of life, all that is felt, not being delighted in, will become cool right here; mere bodily remains will be left.' 141
"What do you think, bhikkhus, can a bhikkhu(monk) whose defilements are destroyed generate a meritorious(punya) sankhara(compulsive-behavior-conditioning), or a demeritorious behavior-conditioning, or an imperturbable sankhara(behavior-conditioning)?"
"No, venerable sir."
"When there are utterly no sankhara(behavior-conditioning), with the cessation(nirodha) of sankhara(compulsive-behavior-conditioning), would consciousness(vinnana sans. vigyan) be discerned?" 142
"No, venerable sir."
"When there is utterly no consciousness, with the cessation of consciousness, would mind-and-bodyform(namarupa) be discerned?"
"No, venerable sir."
"When there is utterly no mind-and-bodyform(namarupa) ... no six sense faculties ..... no contact(phassa/sparsh) ... no sensation(vedana) ... no craving(tanha sans. trishna) ... no clinging(upadana sans. asakti) ... no factor-of-existence(bhavo) ... no birth, with the cessation of rebirth, would aging -and-death be discerned?"
"No, venerable sir."
"Good, good, bhikkhus! It is exactly so and not otherwise! Place faith in me about this, bhikkhus, resolve on this. Be free from perplexity and doubt about this. Just this is the end of suffering." 143
52. Clinging (Upadana)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), when one dwells seeing enjoyment(assado sans. aswad) in Dhammas(law,path) that can be clung to, craving(tanha sans. trishna) increases. With craving as cause, clinging(upadana sans. asakti) [comes to be]; with clinging as cause, factor-of-existence(bhavo); with factor-of-existence(bhavo) as cause, rebirth; with birth as cause, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. Such is the origin of this whole mass of suffering.
"Suppose, bhikkhus, a great bonfire was burning, consuming ten, twenty, thirty, or forty loads of wood, and a man would cast dry grass, dry cowdung, and dry wood into it from time to time. Thus, sustained by that material, fuelled by it, that great bonfire would burn for a very long time. So too, when one lives seeing enjoyment(assado sans. aswad) in Dhammas that can be clung to, craving increases.... Such is the origin of this whole mass of suffering.
"Bhikkhus, when one dwells seeing danger(adinav) in Dhammas that can be clung to, craving(tanha sans. trishna) ceases. With the cessation(nirodha) of craving comes cessation of clinging; with the cessation of clinging, cessation of factor-of-existence(bhavo) ... cessation of rebirth ... aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this whole mass of suffering. 145
"Suppose,, bhikkhus, a great bonfire was burning, consuming ten, twenty, thirty, or forty loads of wood, and a man would not cast dry grass, dry cowdung, or dry wood into it from time to time. Thus, when the former supply of fuel is exhausted, that great bonfire, not being fed with any more fuel, lacking sustenance, would be extinguished. So too, when one lives seeing danger(adinav) in Dhammas that can be clung to, craving ceases.... Such is the cessation of this whole mass of suffering." 146
53. Fetters (1) (Samyojana1)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), when one dwells seeing enjoyment(assado sans. aswad) in Dhammas(law,path) that can fetter, 147 craving(tanha sans. trishna) increases. With craving as cause, clinging(upadana sans. asakti) [comes to be]; with clinging as cause, factor-of-existence(bhavo); with factor-of-existence(bhavo) as cause, rebirth; with birth as cause, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. Such is the origin of this whole mass of suffering.
"Suppose, bhikkhus, an oil lamp was burning in dependence on oil and a wick, and a man would pour oil into it and adjust the wick from time to time. Thus, sustained by that oil, fuelled by it, that oil lamp would burn for a very long time. So too, when one lives seeing enjoyment(assado sans. aswad) in Dhammas that can fetter, craving increases.... Such is the origin of this whole mass of suffering.
"Bhikkhus, when one dwells seeing danger(adinav) in Dhammas that can fetter, craving(tanha sans. trishna) ceases. With the cessation(nirodha) of craving comes cessation of clinging; with the cessation of clinging, cessation of factor-of-existence(bhavo) . . . cessation of rebirth ... aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this whole mass of suffering.
"Suppose, bhikkhus, an oil lamp was burning in dependence on oil and a wick, and the man would not pour oil into it or adjust the wick from time to time. Thus, when the former supply of fuel is exhausted, that oil lamp, not being fed with any more fuel, lacking sustenance, would be extinguished. So too, when one lives seeing danger(adinav) in Dhammas that can fetter, craving ceases.... Such is the cessation of this whole mass of suffering."
54. Fetters (2) (Samyojana2)[]
(This sutta is identical with the preceding one except that in both the sections on origination and cessation(nirodha) the similes come first and their applications only afterwards.)
55. The Great Tree (1) (Maharukkha1 sans. Maha-vriksha)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), when one dwells seeing enjoyment(assado sans. aswad) in dhammas(path,law) that can be clung to, craving(tanha sans. trishna) increases. With craving as cause, clinging(upadana sans. asakti) [comes to be].... Such is the origin of this whole mass of suffering.
"Suppose, bhikkhus, there was a great tree, and all its roots going downwards and across would send the sap upwards. Sustained by that sap, nourished by it, that great tree would stand for a very long time. So too, when one lives seeing enjoyment(assado sans. aswad) in Dhammas that can be clung to, craving(tanha sans. trishna) increases.... Such is the origin of this whole mass of suffering. 148
"When, bhikkhus, one dwells seeing danger(adinav) in Dhammas that can be clung to, craving(tanha sans. trishna) ceases. With the cessation(nirodha) of craving comes cessation of clinging.... Such is the cessation of this whole mass of suffering.
"Suppose, bhikkhus, there was a great tree. Then a man would come along bringing a shovel and a basket. He would cut down the tree at its foot, dig it up, and pull out the roots, even the fine rootlets and root-fibre. He would cut the tree into pieces, split the pieces, and reduce them to slivers. Then he would dry the slivers in the wind and sun, burn them in a fire, and collect the ashes. Having done so, he would winnow the ashes in a strong wind or let them be carried away by the swift current of a river. Thus that great tree would be cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising.
"So too, bhikkhus, when one dwells seeing danger(adinav) in Dhammas that can be clung to, craving ceases.... Such is the cessation of this whole mass of suffering." 149
56. The Great Tree (2) (Maharukkha2 sans. Maha-vriksh)[]
(This sutta is identical with the preceding one except that in both the sections on origination and cessation(nirodha) the similes come first and their applications only afterwards.)
57. The Tree Sapling (Tarunarukkha sans. Tarun-vriksh)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), when one dwells seeing enjoyment(assado sans. aswad) cation in dhammas(path,law) that can fetter, craving(tanha sans. trishna) increases. With craving as cause, clinging(upadana sans. asakti) [comes to be].... Such is the origin of this whole mass of suffering.
"Suppose, bhikkhus, there was a sapling, and from time to time a man would clear the area around the roots, from time to time provide it with good soil, from time to time water it. Sustained by that care, nourished by it, that sapling would attain to growth, increase, and expansion. So too, when one dwells seeing enjoyment(assado sans. aswad) in Dhammas that can fetter, craving increases.... Such is the origin of this whole mass of suffering.
"When, bhikkhus, one dwells seeing danger(adinav) in Dhammas that can fetter, craving(tanha sans. trishna) ceases. With the cessation(nirodha) of craving comes cessation of clinging.... Such is the cessation of this whole mass of suffering.
"Suppose, bhikkhus, there was a sapling. Then a man would come along bringing a shovel and a basket. He would cut down the sapling at its foot ... (as in 55 ) ... he would winnow the ashes in a strong wind or let them be carried away by the swift current of a river. Thus that sapling would be cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising.
"So too, bhikkhus, when one dwells seeing danger(adinav) in Dhammas that can fetter, craving ceases.... Such is the cessation of this whole mass of suffering."
58. Mind-and-Bodyform(Namarupa)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), when one dwells seeing enjoyment(assado sans. aswad) in dhammas(path,law) that can fetter, there is a descent of mind-and-bodyform(namarupa). 150 With mind-and-bodyform(namarupa) as cause, the six sense faculties [come to be].... Such is the origin of this whole mass of suffering.
"Suppose, bhikkhus, there was a great tree, and all its roots going downwards and across would send the sap upwards. Sustained by that sap, nourished by it, that great tree would stand for a very long time. So too, when one lives seeing enjoyment(assado sans. aswad) in Dhammas that can fetter, there is a descent of mind-and-bodyform(namarupa).... Such is the origin of this whole mass of suffering.
"When, bhikkhus, one dwells seeing danger(adinav) in Dhammas that can fetter, there is no descent of mind-and-bodyform(namarupa). With the cessation(nirodha) of mind-and-bodyform(namarupa) comes cessation of the six sense faculties.... Such is the cessation of this whole mass of suffering.
"Suppose, bhikkhus, there was a great tree. Then a man would come along bringing a shovel and a basket. He would cut down the tree at its foot ..(as in 55).. he would winnow the ashes in a strong wind or let them be carried away by the swift current of a river. Thus that great tree would be cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising.
"So too, bhikkhus, when one dwells seeing danger(adinav) in Dhammas that can fetter, there is no descent of mind-and-bodyform(namarupa).... Such is the cessation of this whole mass of suffering."
59. Consciousness (Vinnana sans. Vigyan)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), when one dwells seeing enjoyment(assado sans. aswad) in dhammas(path,law) that can fetter, there is a descent of consciousness(vinnana sans. vigyan). 151 With consciousness as cause, mind-and-bodyform(namarupa) [comes to be] .... Such is the origin of this whole mass of suffering.
"Suppose, bhikkhus, there was a great tree, and all its roots going downwards and across would send the sap upwards. Sustained by that sap, nourished by it, that great tree would stand for a very long time. So too, when one lives seeing enjoyment(assado sans. aswad) in Dhammas that can fetter, there is a descent of consciousness.... Such is the origin of this whole mass of suffering.
"When, bhikkhus, one dwells seeing danger(adinav) in Dhammas that can fetter, there is no descent of consciousness. With the cessation(nirodha) of consciousness comes cessation of mind-and-bodyform(namarupa).... Such is the cessation of this whole mass of suffering.
"Suppose, bhikkhus, there was a great tree. Then a man would come along bringing a shovel and a basket. He would cut down the tree at its foot ..(as in 55).. he would winnow the ashes in a strong wind or let them be carried away by the swift current of a river. Thus that great tree would be cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising.
"So too, bhikkhus, when one dwells seeing danger(adinav) in Dhammas that can fetter, there is no descent of consciousness.... Such is the cessation of this whole mass of suffering."
60. Causation (Nidana)[]
On one occasion the Lord (Buddha) was dwelling among the Kurus, where there was a town of the Kurus named Kammasadamma. Then the Venerable Ananda approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:
"It is wonderful, venerable sir! It is amazing, venerable sir! This dependent origination(Paticcasamuppada) is so deep and so deep in implications, yet to me it seems as clear as clear can be."
"Not so, Ananda! Not so, Ananda! This dependent origination is deep and deep in implications. It is because of not understanding and not penetrating this dhamma(path,law), Ananda, that this generation has become like a tangled skein, like a knotted ball of thread, like matted reeds and rushes, and does not pass beyond the plane of misery, the bad destinations, the nether world, samsara.
"Ananda, when one dwells seeing enjoyment(assado sans. aswad) in dhammas(path,law) that can be clung to, craving(tanha sans. trishna) increases. With craving as cause, clinging(upadana sans. asakti) [comes to be].... Such is the origin of this whole mass of suffering.
"Suppose, Ananda, there was a great tree, and all its roots going downwards and across would send the sap upwards. Sustained by that sap, nourished by it, that great tree would stand for a very long time. So too, when one lives seeing enjoyment(assado sans. aswad) in Dhammas that can be clung to, craving increases.... Such is the origin of this whole mass of suffering.
"When, Ananda, one dwells seeing danger(adinav) in Dhammas that can be clung to, craving ceases. With the cessation(nirodha) of craving(tanha sans. trishna) comes cessation of clinging. . . . Such is the cessation of this whole mass of suffering.
"Suppose, Ananda, there was a great tree. Then a man would come along bringing a shovel and a basket. He would cut down the tree at its foot ..(as in 55). he would winnow the ashes in a strong wind or let them be carried away by the swift current of a river. Thus that great tree would be cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising.
"So too, Ananda, when one dwells seeing danger(adinav) in Dhammas that can be clung to, craving ceases. With the cessation of craving comes cessation of clinging; with the cessation of clinging, cessation of factor-of-existence(bhavo); with the cessation of factor-of-existence(bhavo), cessation of rebirth; with the cessation of rebirth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this whole mass of suffering."
(vii) The Great Subchapter (Mahavaggo sans. Mahavarg)[]
61. Uninstructed (1) (Assutava1 sans. Ashrutavya)[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling at Savatthi in Jeta's-Grove(Jetvana), Anathapindika's Park....
"Bhikkhus(monks), the uninstructed worldling might experience revulsion(nibbida) towards this body composed of the four great elements(dhatu); he might become dispassionate towards it and be liberated(vimutta sans. vimukt) from it. For what reason? Because growth and loss is seen in this body composed of the four great elements, it is seen being taken up and laid aside. Therefore the uninstructed worldling might experience revulsion towards this body composed of the four great elements; he might become dispassionate towards it and be liberated from it.
"But, bhikkhus, as to that which is called 'mind' and 'mentality' and 'consciousness(vinnana sans. vigyan)' 154 - the uninstructed worldling is unable to experience revulsion towards it, unable to become dispassionate towards it and be liberated from it. For what reason? Because for a long time this has been held to by him, appropriated, and grasped thus: 'This is mine, this I am, this is my self.' 155 Therefore the uninstructed worldling is unable to experience revulsion(nibbida) towards it, unable to become dispassionate towards it and be liberated from it.
"It would be better, bhikkhus, for the uninstructed worldling to take as self this body composed of the four great elements(dhatu) rather than the mind. For what reason? Because this body composed of the four great elements is seen standing for one year, for two years, for three, four, five, or ten years, for twenty, thirty, forty, or fifty years, for a hundred years, or even longer. 156 But that which is called 'mind' and 'mentality' and 'consciousness' arises as one thing and ceases as another by day and by night. Just as a monkey roaming through a forest grabs hold of one branch, lets that go and grabs another, then lets that go and grabs still another, so too that which is called 'mind' and 'mentality' and 'consciousness' arises as one thing and ceases as another by day and by night. 157
"Therein, bhikkhus, the instructed noble disciple minds-upon(manasi karoti) meditatively(yoniso) to dependent origination (Paticcasamuppada) itself thus: 158 'When this exists, that comes to be; with the arising of this, that arises.
When this does not exist, that does not come to be; with the cessation(nirodha) of this, that ceases. That is, with ignorance(avijja sans. avidya) as cause, sankhara(compulsive-behavior-conditioning) [come to be]; with sankhara(behavior-conditioning) as cause, consciousness.... Such is the origin of this whole mass of suffering. But with the remainderless fading away and cessation of ignorance comes cessation of sankhara(behavior-conditioning); with the cessation of sankhara(compulsive-behavior-conditioning), cessation of consciousness .... Such is the cessation of this whole mass of suffering.
"Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion(nibbida) towards form, revulsion towards sensation(vedana), revulsion towards perception(sanna sans. sangya), revulsion towards sankhara(behavior-conditioning), revulsion towards consciousness. Experiencing revulsion, he becomes dispassionate. Through dispassion [his mind] is liberated(vimutta sans. vimukt). When it is liberated(vimutta) there comes the knowledge: 'It's liberated.' He understands: 'Destroyed is rebirth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being.'"
62. Uninstructed (2) (Assutava2 sans. Ashrutavya)[]
(This sutta is identical with the preceding one from the opening down to the monkey simile. It then omits the monkey simile and continues as follows:)
"Bhikkhus(monks), the uninstructed worldling might experience revulsion(nibbida) towards this body composed of the four great elements(dhatu); he might become dispassionate towards it and be liberated(vimutta sans. vimukt) from it. For what reason? Because growth and loss is seen in this body composed of the four great elements, it is seen being taken up and laid aside. Therefore the uninstructed worldling might experience revulsion towards this body composed of the four great elements; he might become dispassionate towards it and be liberated from it.
"But, bhikkhus, as to that which is called 'mind' and 'mentality' and 'consciousness(vinnana sans. vigyan)' 154 - the uninstructed worldling is unable to experience revulsion towards it, unable to become dispassionate towards it and be liberated from it. For what reason? Because for a long time this has been held to by him, appropriated, and grasped thus: 'This is mine, this I am, this is my self.' 155 Therefore the uninstructed worldling is unable to experience revulsion towards it, unable to become dispassionate towards it and be liberated from it.
"It would be better, bhikkhus, for the uninstructed worldling to take as self this body composed of the four great elements(dhatu) rather than the mind. For what reason? Because this body composed of the four great elements is seen standing for one year, for two years, for three, four, five, or ten years, for twenty, thirty, forty, or fifty years, for a hundred years, or even longer. But that which is called 'mind' and 'mentality' and 'consciousness' arises as one thing and ceases as another by day and by night."
[Buddha:] "Therein, bhikkhus(monks), the instructed noble disciple is meditative(yoniso) & mindful(mansikara) to dependent origination (Paticcasamuppada) itself thus: 'When this exists, that comes to be; with the arising of this, that arises. When this does not exist, that does not come to be; with the cessation(nirodha) of this, that ceases.' Bhikkhus, in dependence on a contact(of sense with object;phassa/sparsh) to be experienced as pleasant, a pleasant sensation(vedana) arises. With the cessation of that contact to be experienced as pleasant, the corresponding sensation(vedana) - the pleasant sensation(vedana) that arose in dependence on that contact to be experienced as pleasant - ceases and subsides. In dependence on a contact to be experienced as painful, a painful sensation(vedana) arises. With the cessation of that contact to be experienced as painful, the corresponding sensation(vedana) - the painful sensation(vedana) that arose in dependence on that contact to be experienced rienced as painful - ceases and subsides. In dependence on a contact to be experienced as neither-painful-nor-pleasant, a neither-painful-nor-pleasant sensation(vedana) arises. With the cessation of that contact to be experienced as neither-painful-nor-pleasant. the corresponding sensation(vedana) - the neither-painful-nor-pleasant sensation(vedana) that arose in dependence on that contact(phassa/sparsh) to be experienced as neither-painful-nor-pleasant - ceases and subsides.
"Bhikkhus, just as heat is generated and fire is produced from the conjunction and friction of two fire-sticks, but with the separation and laying aside of the sticks 159 the resultant heat ceases and subsides; so too, in dependence on a contact to be experienced as pleasant ... a contact to be experienced as painful ... a contact to be experienced as neither-painful-nor-pleasant, a neither-painful-nor-pleasant sensation(vedana) arises.... With the cessation of that contact(phassa/sparsh) to be experienced as neither-painful-nor-pleasant, the corresponding sensation(vedana) . . . ceases and subsides.
"Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion(nibbida) towards contact, revulsion towards sensation(vedana), revulsion towards perception(sanna sans. sangya), revulsion towards sankhara(compulsive-behavior-conditioning), revulsion towards consciousness(vinnana sans. vigyan). Experiencing revulsion, he becomes dispassionate. Through dispassion [his mind] is liberated(vimutta sans. vimukt). When it is liberated there comes the knowledge: 'It's liberated.' He understands: 'Destroyed is rebirth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being.'"
63. Son's Flesh Metaphor (Puttamamsupama sans. Putra-mans-upama)[]
(This is an important sutta where Buddha explains many phenomenon with this metaphor.)
At Savatthi. 160 Lord Buddha: "Bhikkhus(monks), there are these four kinds of nutriment for the maintenance of beings that have already come to be and for the assistance of those about to come to be. What four? The nutriment edible food, gross or subtle; second, contact(phassa/sparsh); third, mental cognitive-awareness; fourth, consciousness(vinnana sans. vigyan). These are the four kinds of nutriment for the maintenance of beings that have already come to be and for the assistance of those about to come to be.
(1) Edible Food
"And how, bhikkhus, should the nutriment edible food be seen? Suppose a couple, husband and wife, had taken limited provisions and were travelling through a desert. They have with them their only son, dear and beloved. Then, in the middle of the desert, their limited provisions would be used up and exhausted, while the rest of the desert remains to be crossed. The husband and wife would think: 'Our limited provisions have been used up and exhausted, while the rest of this desert remains to be crossed. Let us kill our only son, dear and beloved, and prepare dried and spiced meat. By eating our son's flesh we can cross the rest of this desert. Let not all three of us perish!'
"Then, bhikkhus, the husband and wife would kill their only son, dear and beloved, prepare dried and roasted meat, and by eating their son's flesh they would cross the rest of the desert. While they are eating their son's flesh, they would beat their breasts and cry: 'Where are you, our only son? Where are you, our only son?'
"What do you think, bhikkhus? Would they eat that food for amusement or for enjoyment or for the sake of physical beauty and attractiveness?"
"No, venerable sir."
"Wouldn't they eat that food only for the sake of crossing the desert?"
"Yes, venerable sir."
"It is in such a way, bhikkhus, that I say the nutriment edible food should be seen. 161 When the nutriment edible food is fully understood, lust(raag) for the five cords of sensual pleasure is fully understood. 162 When lust for the five cords of sensual pleasure is fully understood, there is no fetter bound by which a noble disciple might come back again to this world. 163
(Note 1 : Here it is to be understood that want of edible food is for appeasement of desire, [I need to have good consumption],but in the path of Buddha it is not for enjoyment, rather it is to be considered with disdain and only as a means of nutriment to keeping body alive, whereas body is a means of crossing the desert , the world full of suffering. There also seems to be a hidden meaning in this. The food that gives life also comes from some life form. So when a meditative person in enlightenment feels unificaion with the source of all life then the food that person eats would also appear to be coming from that same source of life appearing as sons's flesh as metaphor)
(2) Contact (Phasso sans. Sparsh)
"And how, bhikkhus, should the nutriment contact be seen? Suppose there is a flayed cow(with sores). If she stands exposed to a wall, the creatures dwelling in the wall would nibble at her. If she stands exposed to a tree, the creatures dwelling in the tree would nibble at her. If she stands exposed to water, the creatures dwelling in the water would nibble at her. If she stands exposed to the open air, the creatures dwelling in the open air would nibble at her. Whatever that flayed cow(with sores) stands exposed to, the creatures dwelling there would nibble at her.
"It is in such a way, bhikkhus, that I say the nutriment contact should be seen. 164 When the nutriment contact is fully understood, the three kinds of sensations are fully understood. When the three kinds of sensations are fully understood, I say, there is nothing further that a noble disciple needs to do. 165
(Note 2 : Here it is to be understood that 'contact' of sense faculties with objects of world leading to arise of 3 types of 'sensations' 1. pleasant, 2.unpleasant & 3.neither pleasant nor unpleasant, leading to 'I experience', but these are not for enjoyment, it is a cause of decay & loss of meditative achievement within, away from samadhi/trance state, so the contact(phassa/sparsh) & resultant sensations are to be considered with detachment/equanimity. Another way to understand this is that the contact of world with sense faculties leads to sensations or currents in nerves that flow inwardly from outside to inside which create disturbance to the meditative awakened super-state. )
(3) Mental Cognitive-Awareness (Manosancetana)
"And how, bhikkhus, should the nutriment mental cognitive-awareness be seen? Suppose there is a charcoal pit deeper than a man's height, filled with glowing coals without flame or smoke. A man would come along wanting to live, not wanting to die, desiring happiness(sukh) and averse to suffering. Then two strong men would grab him by both arms and drag him towards the charcoal pit. The man's cognitive-awareness would be to get far away, his longing would be to get far away, his wish would be to get far away [from the charcoal pit]. For what reason? Because he knows: 'I will fall into this charcoal pit and on that account I will meet death or deadly suffering.'
"It is in such a way, bhikkhus, that I say the nutriment mental cognitive-awareness should be seen. 166 When the nutriment mental cognitive-awareness is fully understood, the three kinds of craving(tanha sans. trishna) (pleasant, unpleasant & neither pleasant nor unpleasant) are fully understood. When the three kinds of craving are fully understood, I say, there is nothing further that a noble disciple needs to do. 167
(Note 3 : Here it is to be understood that tendency of worldly mental cognitive-awareness leads to arisal of 'craving' i.e. 'I want to do this', this craving is not for appeasement, it is a cause of disaster, so it is to be avoided/removed because this also is a cause of decay & loss of meditative achievement within, away from rapt samadhi/trance state. Another way to understand this is that during mental cognitive-awareness the flow of current in nerves is outwardly from inside to outside with intensity according to one's craving formed in past as well as intention at present)
(4) Consciousness (Vinnanam sans. Vigyan)
"And how, bhikkhus, should the nutriment consciousness be seen? Suppose they were to arrest a bandit, a criminal, and bring him before the king, saying: 'Lord, this man is a bandit, a criminal. Impose on him whatever punishment you wish.' The king says to them: 'Go, men, in the morning strike this man with a hundred spears.' In the morning they strike him with a hundred spears. Then at noon the king asks: 'Men, how's that man?' - 'Still alive, Lord.' - 'Then go, and at noon strike him with a hundred spears.' At noon they strike him with a hundred spears. Then in the evening the king asks: 'Men, how's that man?' - 'Still alive, Lord.' - 'Then go, and in the evening strike him with a hundred spears.' In the evening they strike him with a hundred spears.
"What do you think, bhikkhus? Would that man, being struck with three hundred spears, experience pain and displeasure on that account?"
"Venerable sir, even if he were struck with one spear he would experience pain and displeasure on that account, not to speak of three hundred spears."
"It is in such a way, bhikkhus, that I say the nutriment consciousness should be seen. 168 When the nutriment consciousness is fully understood, mind-and-body is fully understood. When mind-and-body is fully understood, I say, there is nothing further that a noble disciple needs to do." 169
(Note 4 : Here it is to be understood that worldly(ordinary) consciousness leads to arise of 'mind & body awareness' [of I am, I exist] , this ordinary 'mind & body awareness' [of I am] starts at rebirth and is moving towards death where it ends, hence it is to be considered such, so as not to have attachment towards it, rather strive for attaining divine consciousness following the Dhamma[path] of Buddha using virtue[sheel], meditation/trance[samadhi] leading to divine illuminated-insight(panna) leading to the state of nibbana/liberation/salvation within, which is not perishable, ever present & pure bliss. This sutta is explained in detail in next sutta 64. Atthiraga )
64. If There Exists Lust(Atthiraga sans. Asthi-Raag)[]
(This sutta is a further explanation of previous sutta 63. This should be understood from 2 types of states of a person , i.e. worldly or medtative trance/samadhi )
At Savatthi.
[Buddha:] "Bhikkhus(monks), there are these four kinds of nutriment for the maintenance of beings that have already come to be and for the assistance of those about to come to be. What four? The nutriment edible food, gross or subtle; second, contact(of sense with object;phassa/sparsh); third mental cognitive-awareness; fourth, (worldly/ordinary) consciousness(vinnana sans. vigyan). These are the four kinds of nutriment for the maintenance of beings that have already come to be and for the assistance of those seeking a new existence(rebirth).
"If, bhikkhus, there is lust(raag) for the nutriment edible food, if there is delight(nandi\anand), if there is craving(tanha sans. trishna), consciousness becomes established there and comes to growth. 170 Wherever consciousness becomes established and comes to growth, there is a descent of mind-and-bodyform(namarupa). 171 Where there is a descent of mind-and-bodyform(namarupa) (from the high state of samadhi ), there is the growth of sankhara(compulsive-behavior-conditioning). 172 Where there is the growth of sankhara(behavior-conditioning), there is the production of future renewed existence(rebirth cause). Where there is the production of future renewed existence, there is future rebirth, aging, and death. Where there is future rebirth, aging, and death, I say that is accompanied by sorrow, anguish, and despair.
"If, bhikkhus, there is lust for the nutriment contact, or for the nutriment mental cognitive-awareness, or for the nutriment consciousness, if there is delight(nandi\anand), if there is craving, consciousness becomes established there and comes to growth. Wherever consciousness becomes established and comes to growth there is a descent of mind-and-bodyform(namarupa) (from the high state of samadhi ). 171 Where there is a descent of mind-and-bodyform(namarupa), there is the growth of sankhara(behavior-conditioning). Where there is the growth of sankhara(behavior-conditioning), there is the production of future renewed existence(rebirth cause). Where there is the production of future renewed existence, there is future rebirth, aging, and death. Where there is future rebirth, aging, and death, I say that is accompanied by sorrow, anguish, and despair.
"Suppose, bhikkhus, an artist or a painter, using dye or lac or turmeric or indigo or crimson, would create the figure of a man or a woman complete in all its features on a well-polished plank or wall or canvas. So too, if there is lust for the nutriment edible food, or for the nutriment contact, or for the nutriment mental cognitive-awareness, or for the nutriment consciousness, if there is delight(nandi\anand), if there is craving, consciousness becomes established there and comes to growth. Wherever consciousness becomes established and comes to growth ... I say that is accompanied by sorrow, anguish, and despair. 173
"If, bhikkhus, there is no lust for the nutriment edible food, or for the nutriment contact(phassa/sparsh), or for the nutriment mental cognitive-awareness, or for the nutriment consciousness, if there is no delight(nandi\anand), if there is no craving(tanha sans. trishna), consciousness does not become established there and come to growth. Where consciousness does not become established and come to growth, there is no descent of mind-and-bodyform(namarupa). Where there is no descent of mind-and-bodyform(namarupa), there is no growth of sankhara(behavior-conditioning). Where there is no growth of sankhara(behavior-conditioning), there is no production of future renewed existence(rebirth cause). Where there is no production of future renewed existence, there is no future rebirth, aging, and death. Where there is no future rebirth, aging, and death, I say that is without sorrow, anguish, and despair.
"Suppose, bhikkhus, there was a house or a hall with a peaked roof, with windows on the northern, southern, and eastern sides. When the sun rises and a beam of light enters through a window, where would it become established?"
"On the western wall, venerable sir."
"If there were no western wall, where would it become established?"
"On the earth, venerable sir."
"If there were no earth, where would it become established?"
"On the water, venerable sir."
"If there were no water, where would it become established?"
"It would not become established anywhere, venerable sir."
"So too, bhikkhus, if there is no lust(raag) for the nutriment edible food, or for the nutriment contact, or for the nutriment mental cognitive-awareness, or for the nutriment consciousness, if there is no delight(nandi\anand) (for worldly) , if there is no craving(tanha sans. trishna), (worldly/ordinary) consciousness does not become established there and come to growth. Where (worldly)consciousness does not become established and come to growth, there is no descent of mind-and-bodyform(namarupa) (from the high state of samadhi ). Where there is no descent of mind-and-bodyform(namarupa), there is no growth of sankhara(behavior-conditioning). Where there is no growth of sankhara(compulsive-behavior-conditioning), there is no production of future renewed existence(rebirth cause). Where there is no production of future renewed existence, there is no future rebirth, aging, and death. Where there is no future rebirth, aging, and death, I say that is without sorrow, anguish, and despair . 174
(Note : Here Lord Buddha gives a simile of Sun and its rays projecting into a house. Similarly the super state of consciousness is experienced when a person's attention is not not caught up in worldly e.g. sensual-contact(phassa/sparsh), mental cognition , in ordinary consciousness, likings & desires. Then it remains self contained in samadhi state & self-illuminated without tarnish & thus fit for redemption/Nirvana ).
65. The City (Nagara)[]
(Buddha's path is the ancient path leading to liberation(vimutti sans. vimukti).)
At Savatthi.
[Buddha:] "Bhikkhus(monks), before my enlightenment, while I was still a bodhisatta, not yet fully enlightened, it occurred to me:
'Alas, this world has fallen into trouble, in that it is born, ages, and dies, it passes away and is reborn, yet it does not understand the escape from this suffering [headed by] aging-and-death. When now will an escape be discerned from this suffering [headed by] aging-and-death?' 175
"Then, bhikkhus, it occurred to me: 'When what exists does aging-and-death come to be? By what is aging-and-death caused(paccaya)?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in me a breakthrough by illuminated-insight(panna): 'When there is birth, aging-and-death comes to be; aging-and-death has birth as its cause.'
"Then, bhikkhus, it occurred to me: 'When what exists does rebirth come to be?. . . factor-of-existence(bhavo)?. . . clinging(upadana sans. asakti)? . . . craving(tanha sans. trishna)? . . . sensation(vedana)? . . . contact(phassa/sparsh)?... the six sense faculties?... mind-and-bodyform(namarupa)? By what is mind-and-bodyform(namarupa) caused?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in me a breakthrough by illuminated-insight(panna):
'When there is consciousness(vinnana sans. vigyan), mind-and-bodyform(namarupa) comes to be; mind-and-bodyform(namarupa) has consciousness as its cause.'
"Then, bhikkhus, it occurred to me: 'When what exists does consciousness come to be? By what is consciousness caused?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in me a breakthrough by illuminated-insight(panna): 'When there is mind-and-bodyform(namarupa), consciousness comes to be; consciousness has mind-and-bodyform(namarupa) as its cause.' 176
"Then, bhikkhus, it occurred to me: 'This consciousness turns back; it does not go further than mind-and-bodyform(namarupa). 177 It is to this extent that one may be born and age and die, pass away and be reborn, that is, when there is consciousness with mind-and-bodyform(namarupa) as its cause, and mind-and-bodyform(namarupa) with consciousness as its cause. 178 With mind-and-bodyform(namarupa) as cause, the six sense faculties; with the six sense faculties as cause, contact(phassa/sparsh).... Such is the origin of this whole mass of suffering.'
"'Origination, origination' - thus, bhikkhus, in regard to things unheard before there arose in me vision, knowledge, illuminated-insight(panna), true knowledge, and light(alok).
"Then, bhikkhus, it occurred to me: 'When what does not exist does aging-and-death not come to be? With the cessation(nirodha) of what does the cessation of aging-and-death come about?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in me a breakthrough by illuminated-insight(panna): 'When there is no rebirth, aging-and-death does not come to be; with the cessation of rebirth comes cessation of aging-and-death.'
"It occurred to me: 'When what does not exist does rebirth not come to be?... factor-of-existence(bhavo)?... clinging(upadana sans. asakti)?... craving(tanha sans. trishna)?... sensation(vedana)? contact(phassa/sparsh)?... the six sense faculties?... mind-and-bodyform(namarupa)? With the cessation of what does the cessation of mind-and-bodyform(namarupa) come about?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in me a breakthrough by illuminated-insight(panna): 'When there is no consciousness(vinnana sans. vigyan), mind-and-bodyform(namarupa) does not come to be; with the cessation of consciousness comes cessation of mind-and-bodyform(namarupa).'
"It occurred to me: "When what does not exist does consciousness not come to be? With the cessation of what does the cessation of consciousness come about?' Then, bhikkhus, through meditative(yoniso) mindfulness(mansikara), there took place in me a breakthrough by illuminated-insight(panna):'When there is no mind-and-bodyform(namarupa), consciousness does not come to be; with the cessation of mind-and-bodyform(namarupa) comes cessation of consciousness.'
"Then, bhikkhus, it occurred to me: 'I have discovered this path to enlightenment, that is, with the cessation of mind-and-bodyform(namarupa) comes cessation of consciousness; with the cessation of consciousness comes cessation of mind-and-bodyform(namarupa); with the cessation of mind-and-bodyform(namarupa), cessation of the six sense faculties; with the cessation of the six sense faculties, cessation of contact(phassa/sparsh).... Such is the cessation of this whole mass of suffering.' 179
"'Cessation, cessation' - thus, bhikkhus, in regard to things unheard before there arose in me vision, knowledge, illuminated-insight(panna), true knowledge, and light(alok).
"Suppose, bhikkhus, a man wandering through a forest would see an ancient path, an ancient road travelled upon by people in the past. He would follow it and would see an ancient city, an ancient capital that had been inhabited by people in the past, with parks, groves, ponds, and ramparts, a delightful place. Then the man would inform the king or a royal minister: 'Lord, know that while wandering through the forest I saw an ancient path, an ancient road travelled upon by people in the past. I followed it and saw an ancient city, an ancient capital that had been inhabited by people in the past, with parks, groves, ponds, and ramparts, a delightful place. Renovate that city, Lord!' Then the king or the royal minister would renovate the city, and some time later that city would become successful and prosperous, well populated, filled with people, attained to growth and expansion.
"So too, bhikkhus, I saw the ancient path, the ancient road travelled by the Perfectly Enlightened Ones of the past. 180 And what is that ancient path, that ancient road? It is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state. I followed that path and by doing so I have directly known aging-and-death, its origin, its cessation, and the way leading to its cessation. I have directly known birth ... factor-of-existence(bhavo) ... clinging(upadana sans. asakti) ... craving(tanha sans. trishna) ... sensation(vedana) ... contact(phassa/sparsh) ... the six sense faculties ... mind-and-bodyform(namarupa) ... consciousness ... sankhara(compulsive-behavior-conditioning), their origin, their cessation, and the way leading to their cessation. 181 Having directly known them, I have explained them to the bhikkhus, the bhikkhunis, the male lay followers, and the female lay followers. This holy celibate life(brahmacariya), bhikkhus, has become successful and prosperous, extended, popular, widespread, well proclaimed among devas(angels) and humans." 182
66. Exploration (Sammasa)[]
(Buddha's Path is the path of inward exploration to search for super state of consciousness(vinnana sans. vigyan))
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling among the Kurus, where there was a town of the Kurus named Kammasadamma. There the Lord (Buddha) addressed the bhikkhus thus: "Bhikkhus(monks)!" 183
"Venerable sir!" those bhikkhus replied. The Lord (Buddha) said this:
"Do you engage in inward exploration, bhikkhus?" 184
When this was said, one bhikkhu(monk) said to the Lord (Buddha):
"Venerable sir, I engage in inward exploration."
"How do you engage in inward exploration, bhikkhu?"
The bhikkhu then explained but the way he explained did not satisfy the Lord (Buddha). 185 Then the Venerable Ananda said:
"Now is the time for this. Lord (Buddha)! Now is the time for this. Fortunate One(Sugato)! Let the Lord (Buddha) explain inward exploration. Having heard it from the Lord (Buddha), the bhikkhus will remember it."
"Then listen and be mindful(manasikaro), Ananda, I will speak."
"Yes, venerable sir," the bhikkhus replied. The Lord (Buddha) said this:
"Here, bhikkhus, when engaged in inward exploration, a bhikkhu explores thus: 'The many diverse kinds of suffering that arise in the world [headed by] aging-and-death: what is the source of this suffering, what is its origin, from what is it born and produced? When what exists does aging-and-death come to be? When what does not exist does aging-and-death not come to be?' 186
"As he explores he understands thus: 'The many diverse kinds of suffering that arise in the world [headed by] aging-and-death: this suffering has acquisition(upadhi) as its source, acquisition as its origin; it is born and produced from acquisition. 187 When there is acquisition, aging-and-death comes to be; when there is no acquisition, aging-and-death does not come to be.'
"He understands aging-and-death, its origin, its cessation(nirodha), and the way leading on that is in conformity with its cessation. 188 He practises in that way and conducts himself accordingly. This is called a bhikkhu who is practising for the utterly complete destruction(khaya\kshaya) of suffering, for the cessation of aging-and-death.
"Then, engaging further in inward exploration, he explores thus: 'What is the source of this acquisition(upadhi), what is its origin, from what is it born and produced? When what exists does acquisition come to be? When what is absent does acquisition not come to be?'
"As he explores he understands thus: 'acquisition(upadhi) has craving(tanha sans. trishna) as its source, craving as its origin; it is born and produced from craving. When there is craving, acquisition comes to be; when there is no craving, acquisition does not come to be.'
"He understands acquisition, its origin, its cessation, and the way leading on that is in conformity with its cessation. He practises in that way and conducts himself accordingly. This is called a bhikkhu who is practising for the utterly complete destruction(khaya\kshaya) of suffering, for the cessation of acquisition.
"Then, engaging further in inward exploration, he explores thus: 'When this craving arises, where does it arise? When it settles down, upon what does it settle?'
"As he explores he understands thus: 'Whatever in the world has a pleasant and agreeable nature: it is here that this craving(tanha sans. trishna) arises when it arises; it is here that it settles when it settles down.' 189 And what in the world has a pleasant and agreeable nature? The eye has a pleasant and agreeable nature in the world: it is here that this craving arises when it arises; it is here that it settles when it settles down. So too the ear, the nose, the tongue, the body, and the mind have a pleasant and agreeable nature: it is here that this craving arises when it arises; it is here that it settles when it settles down.
"Bhikkhus, whatever ascetics and brahmins in the past regarded that in the world with a pleasant and agreeable nature as permanent, as happiness(sukh), as self, as healthy, as secure: they nurtured craving. In nurturing craving(tanha sans. trishna) they nurtured acquisition(upadhi). In nurturing acquisition they nurtured suffering. In nurturing suffering they were not freed from rebirth, aging, and death; they were not freed from sorrow, lamentation, pain, displeasure, and despair; they were not freed from suffering, I say.
"Whatever ascetics and brahmins in the future will regard that in the world with a pleasant and agreeable nature as permanent, as happiness, as self, as healthy, as secure: they will nurture craving. In nurturing craving they will nurture acquisition. In nurturing acquisition they will nurture suffering. In nurturing suffering they will not be freed from rebirth, aging, and death; they will not be freed from sorrow, lamentation, pain, displeasure, and despair; they will not be freed from suffering, I say.
"Whatever ascetics and brahmins at present regard that in the world with a pleasant and agreeable nature as permanent, as happiness, as self, as healthy, as secure: they are nurturing craving(tanha sans. trishna). In nurturing craving they are nurturing acquisition. In nurturing acquisition they are nurturing suffering. In nurturing suffering they are not freed from rebirth, aging, and death; they are not freed from sorrow, lamentation, pain, displeasure, and despair; they are not freed from suffering, I say.
"Suppose, bhikkhus, there was a bronze cup of a beverage having a fine colour, aroma, and taste, but it was mixed with poison. Then a man would come along, oppressed and afflicted by the heat, tired, parched, and thirsty. They would tell him: 'Good man, this beverage in the bronze cup has a fine colour, aroma, and taste, but it is mixed with poison. Drink it if you wish. If you drink it, it will please you with its colour, aroma, and taste, but by drinking it you will meet death or deadly suffering.' Suddenly, without thinking, he would drink the beverage - he would not reject it - and thereby he would meet death or deadly suffering. 190
"So too, bhikkhus, whatever ascetics and brahmins in the past ...in the future ... at present regard that in the world with a pleasant and agreeable nature as permanent, as happiness, as self, as healthy, as secure: they are nurturing craving. In nurturing craving ... they are not freed from suffering, I say. 191
"Bhikkhus, whatever ascetics and brahmins in the past regarded that in the world with a pleasant and agreeable nature as impermanent, as suffering, as nonself, as a disease, as fearful; they abandoned craving. In abandoning craving they abandoned acquisition(upadhi). In abandoning acquisition they abandoned suffering. In abandoning suffering they were freed from rebirth, aging, and death; they were freed from sorrow, lamentation, pain, displeasure, and despair; they were freed from suffering, I say.
"Whatever ascetics and brahmins in the future ' will regard that in the world with a pleasant and agreeable nature as impermanent, as suffering, as nonself, as a disease, as fearful: they will abandon craving(tanha sans. trishna). In abandoning craving ... they will be freed from suffering, I say.
"Whatever ascetics and brahmins at present regard that in the world with a pleasant and agreeable nature as impermanent, as suffering, as nonself, as a disease, as fearful: they are abandoning craving. In abandoning craving ... they are freed from suffering, I say.
"Suppose, bhikkhus, there was a bronze cup of a beverage having a fine colour, aroma, and taste, but it was mixed with poison. Then a man would come along, oppressed and afflicted by the heat, tired, parched, and thirsty. They would tell him:
'Good man, this beverage in the bronze cup has a fine colour, aroma, and taste, but it is mixed with poison. Drink it if you wish. If you drink it, it will please you with its colour, aroma, and taste, but by drinking it you will meet death or deadly suffering.' Then the man would think: 'I can quench my thirst with water, whey, porridge, or soup, but I should not drink that beverage, since to do so would lead to my harm and suffering for a long time.' Having thought, he would not drink the beverage but would reject it, and thereby he would not meet death or deadly suffering.
"So too, bhikkhus, whatever ascetics and brahmins in the past ...in the future ... at present regard that in the world with a pleasant and agreeable nature as impermanent, as suffering, as nonself, as a disease, as fearful: they are abandoning craving. In abandoning craving ... they are freed from suffering, I say." 192
67 The Sheaves of Reeds (Nalakalapi)[]
On one occasion the Venerable Sariputta and the Venerable Mahakotthita were dwelling at Baranasi in the Deer-Park(Migdaye) at Isipatana. 193 Then, in the evening, the Venerable Mahakotthita emerged from seclusion and approached the Venerable Sariputta. He exchanged greetings with the Venerable Sariputta and, when they had concluded their greetings and cordial talk, he sat down to one side and said to him:
"How is it, friend Sariputta: Is aging-and-death created by oneself, or is it created by another, or is it created both by oneself and by another, or has it arisen fortuitously, being created neither by oneself nor by another?" 194
"Friend Kotthita, aging-and-death is not created by oneself, nor is it created by another, nor is it created both by oneself and by another, nor has it arisen fortuitously, being created neither by oneself nor by another. But rather, with birth as cause aging-and-death [comes to be]."
"How is it, friend Sariputta: Is birth created by oneself ... Is factor-of-existence(bhavo) ... clinging(upadana sans. asakti) ... craving(tanha sans. trishna) ... sensation(vedana) ... contact(phassa/sparsh) ... the six sense faculties . . . mind-and-bodyform(namarupa) created by oneself, or is it created by another, or is it created both by oneself and by another, or has it arisen fortuitously, being created neither by oneself nor by another?"
"Mind-and-bodyform(namarupa), friend Kotthita, is not created by oneself, nor is it created by another, nor is it created both by oneself and by another, nor has it arisen fortuitously, being created neither by oneself nor by another; but rather, with consciousness(vinnana sans. vigyan) as cause, mind-and-bodyform(namarupa) [comes to be]."
"How is it, friend Sariputta: Is consciousness created by oneself, or is it created by another, or is it created both by oneself and by another, or has it arisen fortuitously, being created neither by oneself nor by another?"
"Consciousness, friend Kotthita, is not created by oneself, nor is it created by another, nor is it created both by oneself and by another, nor has it arisen fortuitously, being created neither by oneself nor by another; but rather, with mind-and-bodyform(namarupa) as cause, consciousness [comes to be]." 195
"Now we understand the Venerable Sariputta's statement thus: 'Mind-and-bodyform(namarupa), friend Kotthita, is not created by oneself ... but rather, with consciousness as cause, mind-and-bodyform(namarupa) [comes to be].' Now we also understand the Venerable Sariputta's [other] statement thus: 'Consciousness, friend Kotthita, is not created by oneself . . . but rather, with mind-and-bodyform(namarupa) as cause, consciousness [comes to be].' But how, friend Sariputta, should the meaning of this statement be seen?"
"Well then, friend, I will make up a simile for you, for some intelligent people here understand the meaning of a statement by means of a simile. Just as two sheaves of reeds might stand leaning ing against each other, so too, with mind-and-bodyform(namarupa) as cause, consciousness [comes to be]; with consciousness as cause. mind-and-bodyform(namarupa) [comes to be]. With mind-and-bodyform(namarupa) as cause, the six sense faculties [come to be]; with the six sense faculties as cause, contact(phassa/sparsh). ... Such is the origin of this whole mass of suffering.
"If, friend, one were to remove one of those sheaves of reeds, the other would fall, and if one were to remove the other sheaf, the first would fall. So too, with the cessation(nirodha) of mind-and-bodyform(namarupa) comes cessation of consciousness; with the cessation of consciousness comes cessation of mind-and-bodyform(namarupa). With the cessation of mind-and-bodyform(namarupa) comes cessation of the six sense faculties; with the cessation of the six sense faculties, cessation of contact(phassa/sparsh).... Such is the cessation of this whole mass of suffering."
"It is wonderful, friend Sariputta! It is amazing, friend Sariputta! How well this has been stated by the Venerable Sariputta. We rejoice in the Venerable Sariputta's statement on these thirty-six grounds; 196 If, friend, a bhikkhu(monk) teaches the dhamma(path,law) for the purpose of revulsion(nibbida) towards aging-and-death, for its fading away and cessation, he can be called a bhikkhu who is a speaker on the Dhamma. If a bhikkhu is practising for the purpose of revulsion towards aging-and-death, for its fading away and cessation, he can be called a bhikkhu who is practising in accordance with the Dhamma. If through revulsion towards aging-and-death, through its fading away and cessation, a bhikkhu is liberated(vimutta sans. vimukt) by nonclinging, he can be called a bhikkhu who has attained Nibbana in this very life.
"If, friend, a bhikkhu teaches the Dhamma for the purpose of revulsion(nibbida) towards rebirth ... factor-of-existence(bhavo) ... clinging(upadana sans. asakti) ... craving(tanha sans. trishna) ... sensation(vedana) ... contact(phassa/sparsh) ... the six sense faculties ... mind-and-bodyform(namarupa) ... consciousness ... sankhara(compulsive-behavior-conditioning) ... ignorance(avijja sans. avidya), for its fading away and cessation, he can be called a bhikkhu who is a speaker on the Dhamma. If a bhikkhu is practising for the purpose of revulsion towards ignorance, for its fading away and cessation, he can be called a bhikkhu who is practising in accordance with the Dhamma. If through revulsion towards ignorance, through its fading away and cessation, a bhikkhu is liberated by nonclinging, he can be called a bhikkhu who has attained Nibbana in this very life."
68. Kosambi[]
On one occasion the Venerable Musila, the Venerable Pavittha, the Venerable Narada, and the Venerable Ananda were living at Kosambi in Ghosita's Park. 197
Then the Venerable Pavittha said to the Venerable Musila:
"Friend Musila, apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned thought, apart from acceptance of a view after pondering it, 198 does the Venerable Musila have personal knowledge thus: 'With birth as cause, aging-and-death [comes to be]'?"
"Friend Pavittha, apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned thought, apart from acceptance of a view after pondering it, I know this, I see this: 'With birth as cause, aging-and-death [comes to be]."'
"Friend Musila, apart from faith . . . apart from acceptance of a view after pondering it, does the Venerable Musila have personal knowledge thus: 'With factor-of-existence(bhavo) as cause, birth'?... 'With ignorance(avijja sans. avidya) as cause, sankhara(compulsive-behavior-conditioning) [come to be]'?"
"Friend Pavittha, apart from faith . . . apart from acceptance of a view after pondering it, I know this, I see this: 'With ignorance as cause, sankhara(behavior-conditioning) [come to be].'"
"Friend Musila, apart from faith ... apart from acceptance of a view after pondering it, does the Venerable Musila have personal knowledge: 'With the cessation(nirodha) of rebirth comes cessation of aging-and-death'?..... 'With the cessation of ignorance comes cessation of sankhara(behavior-conditioning)'?"
"Friend Pavittha, apart from faith ... apart from acceptance of a view after pondering it, I know this, I see this: 'With the cessation of rebirth comes cessation of aging-and-death.'... 'With the cessation of ignorance comes cessation of sankhara(compulsive-behavior-conditioning).'"
"Friend Musila, apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned thought, apart from acceptance of a view after pondering it, does the Venerable Musila have personal knowledge thus: 'Nibbana is the cessation of factor-of-existence(bhavo)'?" 199
"Friend Pavittha, apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned thought, apart from acceptance of a view after pondering it, I know this, I see this: 'Nibbana is the cessation of factor-of-existence(bhavo).'"
"Then the Venerable Musila is an arahant, one whose defilements are destroyed."
When this was said, the Venerable Musila kept silent. 200
Then the Venerable Narada said to the Venerable Pavittha:
"Friend Pavittha, it would be good if I were asked that series of questions. Ask me that series of questions and I will answer you." 201
"Then let the Venerable Narada get to answer that series of questions. I will ask the Venerable Narada that series of questions, and let him answer me."
(Here the Venerable pavittha asks the Venerable Narada the same series of questions as were addressed to the Venerable Musila, and he answers in exactly the same way.)
"Then the Venerable Narada is an arahant, one whose defilements are destroyed."
"Friend, though I have clearly seen as it really is with correct insight(panna), 'Nibbana is the cessation(nirodha) of factor-of-existence(for rebirth),' I am not an arahant, one whose defilements are destroyed. 202 Suppose, friend, there was a well along a desert road, but it had neither a rope nor a bucket. Then a man would come along, oppressed and afflicted by the heat, tired, parched, and thirsty. He would look down into the well and the knowledge would occur to him. There is water,' but he would not be able to make bodily contact(phassa/sparsh) with it. 203 So too, friend, though I have clearly seen as it really is with correct insight, 'Nibbana is the cessation of factor-of-existence(bhavo)', I am not an arahant, one whose defilements are destroyed." 204
When this was said, the Venerable Ananda asked the Venerable pavittha: "When he speaks in such a way, friend pavittha, what would you say about the Venerable Narada?"
"When he speaks in such a way, friend Ananda, I would not say anything about the Venerable Narada except what is good and favourable." 205
69. The Surge (Upayanti)[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling at Savatthi in Jeta's-Grove(Jetvana), Anathapindika's Park. There the Lord (Buddha) said:
"Bhikkhus(Monks), the ocean surging causes the rivers to surge; the rivers surging cause the streams to surge; the streams surging cause the lakes to surge; the lakes surging cause the pools to surge. So too, ignorance(avijja sans. avidya) surging causes sankhara(compulsive-behavior-conditioning) to surge; sankhara(behavior-conditioning) surging cause consciousness(vinnana sans. vigyan) to surge; consciousness surging causes mind-and-bodyform(namarupa) to surge; mind-and-bodyform(namarupa) surging causes the six sense faculties to surge; the six sense faculties surging cause contact(of sense with object;phassa/sparsh) to surge; contact(phassa/sparsh) surging causes sensation(vedana) to surge; sensation(vedana) surging causes craving(tanha sans. trishna) to surge; craving surging causes clinging(upadana sans. asakti) to surge; clinging surging causes factor-of-existence(bhavo) to surge; factor-of-existence(bhavo) surging causes birth to surge; birth surging causes aging-and-death to surge.
"Bhikkhus, the ocean receding causes the rivers to recede; the rivers receding cause the streams to recede; the streams receding cause the lakes to recede; the lakes receding cause the pools to recede. So too, ignorance receding (due to experience of samadhi state) causes sankhara(behavior-conditioning) to recede; sankhara(compulsive-behavior-conditioning) receding cause consciousness to recede ... rebirth receding causes aging-and-death to recede."
70. Susima[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling at Rajagaha in the Bamboo-Grove(Veluvan), the Squirrel-Sanctuary(Kalandak-Nivap).
(i)
Now on that occasion the Lord (Buddha) was honoured, respected, esteemed, venerated, and revered, and he obtained robes, almsfood, lodgings, and medicinal requisites. The bhikkhu(monk) Sangha(fraternity) too was honoured, respected, esteemed, venerated, and revered, and the bhikkhus too obtained robes, almsfood, lodgings, and medicinal requisites. But the ascetics of other sects were not honoured, respected, esteemed, venerated, and revered, and they did not obtain robes, almsfood, lodgings, and medicinal requisites.
Now on that occasion the ascetic Susima was residing in Rajagaha along with a large company of ascetics. Then his company said to the ascetic Susima: "Come, friend Susima, lead the holy celibate life(brahmacariya) under the ascetic Gotama. Master his dhamma(path,law) and teach it to us. We will master his Dhamma and preach it to the lay people. Thus we too will be honoured, respected, esteemed, venerated, and revered, and we too will obtain robes, almsfood, lodgings, and medicinal requisites."
"All right, friends," the ascetic Susima replied. He then approached the Venerable Ananda and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to him: "Friend Ananda, I wish to lead the holy celibate life(brahmacariya) in this Dhamma and Discipline."
Then the Venerable Ananda took the ascetic Susima and approached the Lord (Buddha). He paid homage to the Lord (Buddha), and then he sat down to one side and said to him:
"Venerable sir, this ascetic Susima says that he wishes to lead the holy celibate life(brahmacariya) in this Dhamma and Discipline."
"Well then, Ananda, give him the going-forth(initiation,pabajja)." The ascetic Susima then received the going-forth(initiation,pabajja) and the higher ordination(upsampada) under the Lord (Buddha). 206
(ii)
Now on that occasion a number of bhikkhus had declared final knowledge in the presence of the Lord (Buddha), saying: "We understand: Destroyed is rebirth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being." The Venerable Susima heard about this, so he approached those bhikkhus, exchanged greetings with them, and then sat down to one side and said to them: "Is it true that you venerable ones have declared final knowledge in the presence of the Lord (Buddha), saying: 'We understand: Destroyed is rebirth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being'?" 207
"Yes, friend."
"Then knowing and seeing thus, do you venerable ones wield the various kinds of spiritual-power(iddhi\riddhi), such that: having been one, you become many; having been many, you become one; you appear and vanish; you go unhindered through a wall, through a rampart, through a mountain as though through space; you dive in and out of the earth as though it were water; you walk on water without sinking as though it were earth; seated crosslegged, you travel in space like a bird; with your hand you touch and stroke the moon and sun so powerful and mighty; you exercise mastery with the body as far as the brahma(arch-angel) world?"
"No, friend."
"Then knowing and seeing thus, do you venerable ones, with the divine ear element(dhatu), which is purified and surpasses the human, hear both kinds of sounds, the divine and human, those that are far as well as near?"
"No, friend."
"Then knowing and seeing thus, do you venerable ones understand the minds of other beings and persons, having encompassed them with your own minds? Do you understand a mind with lust(raag) as a mind with lust(raag); a mind without lust(raag) as a mind without lust(raag); a mind with hatred(dosa\dvesh) as a mind with hatred(dosa\dvesh); a mind without hatred(dosa\dvesh) as a mind without hatred(dosa\dvesh); a mind with delusion(moha) as a mind with delusion(moha); a mind without delusion(moha) as a mind without delusion(moha); a contracted mind as contracted and a distracted mind as distracted; an exalted mind as exalted and an unexalted mind as unexalted; a surpassable mind as surpassable and an unsurpassable mind as unsurpassable; a samadhi(trance)state mind as in samadhi(trance)state and an not-in-samadhi(trance)state mind as not-in-samadhi(trance)state; a liberated(vimutta sans. vimukt) mind as liberated and an unliberated mind as unliberated?"
"No, friend."
"Then knowing and seeing thus, do you venerable ones recollect your manifold past abodes, that is, one past-birth, two past-births, three past-births, four past-births, five past-births, ten past-births, twenty past-births, thirty past-births, forty past-births, fifty past-births, a hundred past-births, a thousand past-births, a hundred thousand births, many aeons(kappa\kalpa) of world-contraction, many aeons of world-expansion, many aeons of world-contraction and expansion thus: There I was so named, of such a clan, with such an appearance, such was my food, such my experience of happiness and sorrow, such my life span; passing away from there, I was reborn elsewhere, and there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of happiness and sorrow, such my life span; passing away from there, I was reborn here'? Do you thus recollect your manifold past abodes with their modes and details?"
"No, friend."
"Then knowing and seeing thus, do you venerable ones, with the divine eye, which is purified and surpasses the human, see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and understand how beings go on in accordance with their kamma(karma) thus: 'These beings who engaged in misconduct of body, speech, and mind, who reviled the noble ones, held wrong view, and undertook actions based on wrong view, with the breakup of the body, after death, have been reborn in a state of misery, in a bad destination, in the nether world, in hell; but these beings who engaged in good conduct of body, speech, and mind, who did not revile the noble ones, who held right view, and undertook action based on right view, with the breakup of the body, after death, have been reborn in a good destination(sugati), in a heavenly world? Thus with the divine eye, which is purified and surpasses the human, do you see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and understand how beings go on in accordance with their kamma?"
"No, friend."
"Then knowing and seeing thus, do you venerable ones dwell in those peaceful deliverances(vimokkho) that transcend forms, the formless attainments, having touched them with the body?" 208
"No, friend."
"Here now, venerable ones: this answer and the nonattainment of those states, how could this be, friends?" 209
"We are liberated(vimutta sans. vimukt) by illuminated-insight(panna), friend Susima." 210
"I do not understand in detail, friends, the meaning of what has been stated in brief by the venerable ones. It would be good if the venerable ones would explain to me in such a way that I could understand in detail what has been stated in brief."
"Whether or not you understand, friend Susima, we are liberated(vimutta) by illuminated-insight(panna)."
(iii)
Then the Venerable Susima rose from his seat and approached the Lord (Buddha). Having approached, he paid homage to the Lord (Buddha), sat down to one side, and reported to the Lord (Buddha) the entire conversation he had had with those bhikkhus.
[The Lord (Buddha) said:]
"First, Susima, comes knowledge of the stability of the dhamma(path,law), afterwards knowledge of Nibbana." 211
"I do not understand in detail, venerable sir, the meaning of what was stated in brief by the Lord (Buddha). It would be good if the Lord (Buddha) would explain to me in such a way that I could understand in detail what has been stated in brief."
"Whether or not you understand, Susima, first comes knowledge of the stability of the Dhamma, afterwards knowledge of Nibbana. 212
"What do you think, Susima, is form permanent or impermanent?" - "Impermanent, venerable sir." 213 - "Is what is impermanent suffering or happiness(sukh)?" - "Suffering, venerable sir."
"Is what is impermanent, suffering, and subject to change fit to be regarded thus: 'This is mine, this I am, this is my self'?" - "No, venerable sir."
"Is sensation(vedana) permanent or impermanent?... Is perception(sanna sans. sangya) permanent or impermanent?... Are sankhara(compulsive-behavior-conditioning) permanent or impermanent?... Is consciousness(vinnana sans. vigyan) permanent or impermanent?" ; - "Impermanent, venerable sir." - "Is what is impermanent suffering or happiness?" - "Suffering, venerable sir." - "Is what is impermanent, suffering, and subject to change fit to be regarded thus: 'This is mine, this I am, this is my self'?" - "No, venerable sir."
"Therefore, Susima, any kind of form whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all form should be seen as it really is with correct illuminated-insight(panna) thus: This is not mine, this I am not, this is not my self.'
"Any kind of sensation(vedana) whatsoever ... Any kind of perception whatsoever ... Any kind of sankhara(behavior-conditioning) whatsoever ... Any kind of consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all consciousness should be seen as it really is with correct illuminated-insight(panna) thus: 'This is not mine, this I am not, this is not my self.'
"Seeing thus, Susima, the instructed noble disciple experiences revulsion(nibbida) towards form, revulsion towards sensation(vedana), revulsion towards perception, revulsion towards sankhara(behavior-conditioning), revulsion towards consciousness. Experiencing revulsion, he becomes dispassionate. Through dispassion [his mind] is liberated(vimutta sans. vimukt). When it is liberated there comes the knowledge: 'It's liberated.' He understands: 'Destroyed is rebirth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being.'
"Do you see, Susima: 'With rebirth as cause, aging-and-death [comes to be]'?"
"Yes, venerable sir."
"Do you see, Susima: 'With factor-of-existence(bhavo) as cause, birth(happens)'?.. 'With clinging(upadana sans. asakti) as cause, factor-of-existence(bhavo)'?..... 'With craving(tanha sans. trishna) as cause, clinging'?... 'With sensation(vedana) as cause, craving'?..
'With contact(of sense with object;phassa/sparsh) as cause, sensation(vedana)'?... 'With the six sense faculties as cause, contact(phassa/sparsh)'?... 'With mind-and-bodyform(namarupa) as cause, the six sense faculties'?... 'With consciousness as cause, mind-and-bodyform(namarupa)?' ... 'With sankhara(behavior-conditioning) as cause, consciousness'? ... 'With ignorance(avijja sans. avidya) as cause, sankhara(compulsive-behavior-conditioning) [come to be]'?"
"Yes, venerable sir."
"Do you see, Susima: 'With the cessation(nirodha) of rebirth comes cessation of aging-and-death'?"
"Yes, venerable sir."
"Do you see, Susima: 'With the cessation of factor-of-existence(bhavo) comes cessation of rebirth'?... 'With the cessation of clinging comes cessation of factor-of-existence(bhavo)'?... 'With the cessation of ignorance comes cessation of sankhara(compulsive-behavior-conditioning)'?"
"Yes, venerable sir."
"Knowing and seeing thus, Susima, do you wield the various kinds of spiritual-power(iddhi\riddhi), such that: having been one, you become many ... and exercise bodily mastery as far as the brahma world?" 214
"No, venerable sir."
"Then knowing and seeing thus, Susima, do you, with the divine ear element, which is purified and surpasses the human, hear both kinds of sounds, the divine and human, those that are far as well as near?"
"No, venerable sir."
"Then knowing and seeing thus, Susima, do you understand the minds of other beings and persons, having encompassed them with your own mind?"
"No, venerable sir."
"Then knowing and seeing thus, Susima, do you recollect your manifold past abodes with their modes and details?"
"No, venerable sir."
"Then knowing and seeing thus, Susima, do you, with the divine eye, which is purified and surpasses the human, see beings passing away and being reborn and understand how beings go on in accordance with their kamma(karma)?"
"No, venerable sir."
"Then knowing and seeing thus, Susima, do you dwell in those peaceful deliverances(vimokkho) that transcend forms, the formless attainments, having touched them with the body?"
"No, venerable sir."
"Here now, Susima: this answer and the nonattainment of those states, how could this be, Susima?"
(iv)
Then the Venerable Susima prostrated himself with his head at the Lord (Buddha)'s feet and said: "Venerable sir, I have committed a transgression in that I was so childish(unwise), so confused, so inept that I went forth as a thief of the dhamma(path,law) in such a well-expounded Dhamma and Discipline as this. Venerable sir, may the Lord (Buddha) pardon me for my transgression seen as a transgression for the sake of future restraint."
"Surely, Susima, you have committed a transgression in that you were so childish(unwise), so confused, so inept that you went forth as a thief of the Dhamma in such a well-expounded Dhamma and Discipline as this. 215 Suppose, Susima, they were to arrest a bandit, a criminal, and bring him before the king, saying: 'Lord, this man is a bandit, a criminal. Impose on him whatever punishment you wish.' The king would say to them: 'Come, men, bind this man's arms tightly behind his back with a strong rope, shave his head, and lead him around from street to street and from square to square, beating a drum. Then take him out through the southern gate and to the south of the city cut off his head.' What do you think, Susima, would that man experience pain and displeasure on that account?"
"Yes, venerable sir."
"Although that man would experience pain and displeasure on that account, going-forth(initiation,pabajja) as a thief of the Dhamma in such a well expounded Dhamma and Discipline as this has results that are far more painful, far more bitter, and further, it leads to the nether world. But since you see your transgression as a transgression and make amends for it in accordance with the Dhamma, we pardon you for it. For it is growth in the Noble One's Discipline when one sees one's transgression as a transgression, makes amends for it in accordance with the Dhamma, and undertakes future restraint."
(viii) Ascetics and Brahmins (Samanabrahmana)[]
71. Aging-and-Death (Jaramarana)[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling at Savatthi in Jeta's-Grove(Jetvana), Anathapindika's Park. There the Lord (Buddha) said:
"Bhikkhus(Monks), those ascetics or brahmins who do not understand aging-and-death, its origin, its cessation(nirodha), and the way leading to its cessation: these I do not consider to be ascetics among ascetics or brahmins among brahmins, and these venerable ones do not, by realizing it for themselves with divine-knowledge(abhinna), in this very life enter and dwell in the goal of asceticism or the goal of brahminhood.
"But, bhikkhus, those ascetics and brahmins who understand aging-and-death, its origin, its cessation, and the way leading to its cessation: these I consider to be ascetics among ascetics and brahmins among brahmins, and these venerable ones, by realizing it for themselves with divine-knowledge(abhinna), in this very life enter and dwell in the goal of asceticism and the goal of brahminhood."
72 Birth, Etc. (Jati adi)[]
"Bhikkhus(monks), those ascetics or brahmins who do not understand (as before as in 71. for each and similar to 1 & 2)
birth ...
factor-of-existence(bhavo) ...
clinging(upadana sans. asakti) ...
craving(tanha sans. trishna) ...
sensation(vedana) ...
contact(phassa/sparsh) ...
the six sense faculties ...
mind-and-bodyform(namarupa) ...
consciousness(vinnana sans. vigyan)...
sankhara(compulsive-behavior-conditioning), their origin, their cessation(nirodha), and the way leading to their cessation: these I do not consider to be ascetics among ascetics or brahmins among brahmins, and these venerable ones do not, by realizing it for themselves with divine-knowledge(abhinna), in this very life enter and dwell in the goal of asceticism or the goal of brahminhood.
"But, bhikkhus, those ascetics and brahmins who understand these things: these I consider to be ascetics among ascetics and brahmins among brahmins, and these venerable ones, by realizing it for themselves with divine-knowledge(abhinna), in this very life enter and dwell in the goal of asceticism and the goal of brahminhood."
(ix) With Incorporated Repetition Series (Antarapeyyalam)[]
73. A Teacher (Satthu)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), one who does not know and see as it really is aging-and-death, its origin, its cessation(nirodha), and the way leading to its cessation, should search for a teacher in order to know this as it really is. 217
"Bhikkhus, one who does not know and see as it really is (as before as in 72. for each & similar to 1 & 2)
birth ...
factor-of-existence(bhavo) ...
clinging(upadana sans. asakti) ...
craving(tanha sans. trishna) ...
sensation(vedana) ...
contact(phassa/sparsh) ...
the six sense faculties ...
mind-and-bodyform(namarupa) ...
consciousness(vinnana sans. vigyan) ...
sankhara(compulsive-behavior-conditioning),
their origin, their cessation, and the way leading to their
cessation, should search for a teacher in order to know this as it
really is."
"Bhikkhus, one who does not know and see as it really is aging-and-death . . . sankhara(behavior-conditioning), their origin, their cessation, and the way leading to their cessation, should practise the training in order to know this as it really is."
"Bhikkhus, one who does not know and see as it really is aging and-death ... sankhara(compulsive-behavior-conditioning), their origin, their cessation, and the way leading to their cessation, should make an exertion ... arouse a desire ... arouse enthusiasm ... be unremitting ... arouse ardour ... apply energetic-strength(viriya) ... practise perseverance ... practise meditation(sati) ... practise complete comprehension (sampajanna) ... practise alertfulness(appamada) in order to know this as it really is."
Chapter 2 : Connected Discourses on the Breakthrough (Abhisamayasamyutta) {Samyutta-13}[]
74. The Fingernail (Nakhasikha)[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling at Savatthi in Jeta's-Grove(Jetvana), Anathapindika's Park. Then the Lord (Buddha) took up a little bit of soil in his fingernail and addressed the bhikkhus thus:
"Bhikkhus(Monks), what do you think, which is more: the little bit of soil that I have taken up in my fingernail or this great earth?"
"Venerable sir, the great earth is more. The little bit of soil that the Lord (Buddha) has taken up in his fingernail is trifling. It does not amount to a hundredth part, or a thousandth part, or a hundred thousandth part of the great earth."
"So too, bhikkhus, for a noble disciple, a person accomplished in view who has made the breakthrough, the suffering that has been destroyed and eliminated is more, while that which remains is trifling. 218 The latter does not amount to a hundredth part, or a thousandth part, or a hundred thousandth part of the former mass of suffering that has been destroyed and eliminated, as there is a maximum of seven more lives. Of such great benefit, bhikkhus, is the breakthrough to the dhamma(path,law), of such great benefit is it to obtain the vision of the Dhamma." 219
75. The Pond (Pokkharani)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), suppose there was a pond fifty yojanas long, fifty yojanas wide, and fifty yojanas deep, full of water, overflowing so that a crow could drink from it, and a man would draw out some water from it on the tip of a blade of kusa grass. What do you think, bhikkhus, which is more: the water drawn out on the tip of the blade of kusa grass or the water in the pond?" 220
"Venerable sir, the water in the pond is more. The water drawn out on the tip of the blade of kusa grass is trifling. It does not amount to a hundredth part, or a thousandth part, or a hundred thousandth part of the water in the pond."
"So too, bhikkhus, for a noble disciple, a person accomplished in view who has made the breakthrough, the suffering that has been destroyed and eliminated is more, while that which remains is trifling..(as in 74).. Of such great benefit, bhikkhus, is the breakthrough to the dhamma(path,law), of such great benefit is it to obtain the vision of the Dhamma."
76. Water at the Confluence (1) (Sambhejjaudaka1)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), suppose that in the place where these great rivers meet and converge - that is, the Ganges, the Yamuna, the Aciravati, the Sarabhu, and the Mahi - a man would draw out two or three drops of water. What do you think, bhikkhus, which is more: these two or three drops of water that have been drawn out or the water at the confluence?"
"Venerable sir, the water at the confluence is more. The two or three drops of water that have been drawn out are trifling. They do not amount to a hundredth part, or a thousandth part, or a hundred thousandth part of the water at the confluence."
"So too, bhikkhus, for a noble disciple ..(as in 74).. of such great benefit is it to obtain the vision of the dhamma(path,law)."
77. Water at the Confluence (2) (Sambhejjaudaka2)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), suppose that in the place where these great rivers meet and converge - that is, the Ganges, the Yamuna, the Aciravati, the Sarabhu, and the Mahi - their water would be destroyed and eliminated except for two or three drops. What do you think, bhikkhus, which is more: the water at the confluence that has been destroyed and eliminated or the two or three drops of water that remain?"
"Venerable sir, the water at the confluence that has been destroyed and eliminated is more. The two or three drops of water that remain are trifling. They do not amount to a hundredth part, or a thousandth part, or a hundred thousandth part of the water that has been destroyed and eliminated."
"So too, bhikkhus, for a noble disciple ..(as in 74).. of such great benefit is it to obtain the vision of the dhamma(path,law)."
78. The Earth (1) (Pathavi1)[]
At Savatthi. Lord Buddha: "Bhikkhus(monks), suppose that a man would place seven little balls of clay the size of jujube kernels on the great earth. What do you think, bhikkhus, which is more: those seven little balls of clay the size of jujube kernels that have been placed there or the great earth?"
"Venerable sir, the great earth is more. The seven little balls of clay the size of jujube kernels are trifling. They do not amount to a hundredth part, or a thousandth part, or a hundred thousandth part of the great earth."
"So too, bhikkhus, for a noble disciple ..(as in 74).. of such great benefit is it to obtain the vision of the dhamma(path,law)."
79. The Earth (2) (Pathavi2)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), suppose that the great earth would be destroyed and eliminated except for seven little balls of clay the size of jujube kernels. What do you think, bhikkhus, which is more: the great earth that has been destroyed and eliminated or the seven little balls of clay the size of jujube kernels that remain?"
"Venerable sir, the great earth that has been destroyed and eliminated is more. The seven little balls of clay the size of jujube kernels that remain are trifling. They do not amount to a hundredth part, or a thousandth part, or a hundred thousandth part of the great earth that has been destroyed and eliminated."
"So too, bhikkhus, for a noble disciple ..(as in 74).. of such great benefit is it to obtain the vision of the dhamma(path,law)."
80. The Ocean (1) (Samudda1 sans. Samudra)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), suppose that a man would draw out two or three drops of water from the great ocean. What do you think. bhikkhus, which is more: the two or three drops of water that have been drawn out or the water in the great ocean?"
"Venerable sir, the water in the great ocean is more. The two or three drops of water that have been drawn out are trifling. They do not amount to a hundredth part, or a thousandth part, or a hundred thousandth part of the water in the great ocean."
"So too, bhikkhus, for a noble disciple ..(as in 74).. of such great benefit is it to obtain the vision of the dhamma(path,law)."
81. The Ocean (2) (Samudda2 sans. Samudra)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), suppose that the great ocean would be destroyed and eliminated except for. two or three drops of water. What do you think, bhikkhus, which is more: the water in the great ocean that has been destroyed and eliminated or the two or three drops of water that remain?"
"Venerable sir, the water in the great ocean that has been destroyed and eliminated is more. The two or three drops of water that remain are trifling. They do not amount to a hundredth part, or a thousandth part, or a hundred thousandth part of the water in the great ocean that has been destroyed and eliminated."
"So too, bhikkhus, for a noble disciple ..(as in 74).. of such great benefit is it to obtain the vision of the dhamma(path,law)."
82. The Mountain (1) (Pabbata1 sans. Parvat)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), suppose that a man would place on the Himalayas, the king of mountains, seven grains of gravel the size of mustard seeds. What do you think, bhikkhus, which is more: the seven grains of gravel the size of mustard seeds that have been placed there or the Himalayas, the king of mountains?"
"Venerable sir, the Himalayas, the king of mountains, is more. The seven grains of gravel the size of mustard seeds are trifling. They do not amount to a hundredth part, or a thousandth part, or a hundred thousandth part of the Himalayas, the king of mountains.
"So too, bhikkhus, for a noble disciple ..(as in 74).. of such great benefit is it to obtain the vision of the dhamma(path,law)."
83. The Mountain (2) (Pabbata2 sans. Parvat)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), suppose that the Himalayas, the king of mountains, would be destroyed and eliminated except for seven grains of gravel the size of mustard seeds. What do you think, bhikkhus, which is more: the portion of the Himalayas, the king of mountains, that has been destroyed and eliminated or the seven grains of gravel the size of mustard seeds that remain?"
"Venerable sir, the portion of the Himalayas, the king of mountains, that has been destroyed and eliminated is more. The seven grains of gravel the size of mustard seeds that remain are trifling. They do not amount to a hundredth part, or a thousandth part, or a hundred thousandth part of the portion of the Himalayas, the king of mountains, that has been destroyed and eliminated."
"So too, bhikkhus, for a noble disciple, a person accomplished in view who has made the breakthrough, the suffering that has been destroyed and eliminated is more, while that which remains is trifling. The latter does not amount to a hundredth part, or a thousandth part, or a hundred thousandth part of the former mass of suffering that has been destroyed and eliminated, as there is a maximum of seven more lives. Of such great benefit, bhikkhus, is the breakthrough to the dhamma(path,law), of such great benefit is it to obtain the vision of the Dhamma."
84. The Mountain (3) (Pabbata3 sans. Parvat)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), suppose that a man would place on Sineru, 221 the king of mountains, seven grains of gravel the size of mung beans. What do you think, bhikkhus, which is more: the seven grains of gravel the size of mung beans that have been placed there or Sineru, the king of mountains?"
"Venerable sir, Sineru, the king of mountains, is more. The seven grains of gravel the size of mung beans are trifling. They do not amount to a hundredth part, or a thousandth part, or a hundred thousandth part of Sineru, the king of mountains."
"So too, bhikkhus, the achievements of ascetics, brahmins, and ascetics of other sects do not amount to a hundredth part, or a thousandth part, or a hundred thousandth part of the achievement of a noble disciple, a person accomplished in view who has made the breakthrough. So great in achievement, bhikkhus, is a person accomplished in view, so great in divine-knowledge(abhinna)."
Chapter 3 : Connected Discourses on Elements (Dhatusamyutta) {Samyutta-14}[]
(i) Diversity Section(Nanattavaggo sans. Nanatv-varg)[]
(Internal Pentad)
85. Diversity of Elements (Dhatunanatta sans. Dhatu-nanatv)[]
(18 nos. Dhatu/Elements)
At Savatthi.
[Buddha:] "Bhikkhus(monks), I will teach you the diversity of (inner) elements. 223 Listen to that and be mindful(manasikaro), I will speak."
"Yes, venerable sir," those bhikkhus replied. The Lord (Buddha) said this:
"And what, bhikkhus, is the diversity of elements?
The eye element(dhatu), form element, eye-consciousness element;
the ear element, sound element, ear-consciousness element;
the nose element, odour element, nose-consciousness element;
the tongue element, taste element, tongue-consciousness element;
the body element, tactile-object element, body-consciousness element;
the mind element, mental-phenomena(dhamma) element, mind-consciousness element.
This, bhikkhus, is called the diversity of elements." 224
86. Diversity of Contacts (Phassananatta sans. Sparsh-nanatv)[]
(6 nos. of contacts(phassa/sparsh ; contact of sense with object))
At Savatthi.
[Buddha:] "Bhikkhus(monks), it is in dependence on the diversity of elements that there arises the diversity of contacts. And what, bhikkhus, is the diversity of elements? The eye element(dhatu), the ear element, the nose element, the tongue element, the body element, the mind element. This is called the diversity of elements.
"And how is it, bhikkhus, that in dependence on the diversity of elements there arises the diversity of contacts? In dependence on the eye element there arises eye-contact(phassa/sparsh); in dependence on the ear element there arises ear-contact; in dependence on the nose element there arises nose-contact; in dependence on the tongue element there arises tongue-contact; in dependence on the body element there arises body-contact; in dependence on the mind element there arises mind-contact. 225 It is in this way, bhikkhus, that in dependence on the diversity of elements there arises the diversity of contacts."
87. Not Diversity of Contacts (Nophassananatta sans. Na-sparsh-nanatv)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), it is in dependence on the diversity of elements that there arises the diversity of contacts(with sense objects; phassa/sparsh). The diversity of elements does not arise in dependence on the diversity of contacts.
"And what, bhikkhus, is the diversity of elements? The eye element(dhatu) . .(as in 85). . the mind element. This is called the diversity of elements.
"And how is it, bhikkhus, that in dependence on the diversity of elements there arises the diversity of contacts; that the diversity of elements does not arise in dependence on the diversity of contacts?
"In dependence on the eye element there arises eye-contact(phassa/sparsh); the eye element does not arise in dependence on eye-contact.... In dependence on the mind element there arises mind-contact; the mind element does not arise in dependence on mind-contact. 226 It is in this way, bhikkhus, that in dependence on the diversity of elements there arises the diversity of contacts; that the diversity of elements does not arise in dependence on the diversity of contacts."
88. Diversity of Sensations(vedana) (1) (Vedanananatta1 sans Vedana-nanatv)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), it is in dependence on the diversity of elements that there arises the diversity of contacts(with sense objects;phassa/sparsh); in dependence on the diversity of contacts that there arises the diversity of sensations(vedana).
"And what, bhikkhus, is the diversity of elements? The eye element(dhatu) ..(as in 85).. the mind element. This is called the diversity of elements.
"And how is it, bhikkhus, that in dependence on the diversity of elements there arises the diversity of contacts; that in dependence on the diversity of contacts there arises the diversity of sensations(vedana)? In dependence on the eye element there arises eye-contact(of sense with object;phassa/sparsh); in dependence on eye-contact there arises sensation(vedana) born of eye-contact. In dependence on the ear element there arises ear-contact; in dependence on ear-contact there arises sensation(vedana) born of ear-contact. In dependence on the nose element there arises nose-contact; in dependence on nose-contact there arises sensation(vedana) born of nose-contact. In dependence on the tongue element there arises tongue-contact; in dependence on tongue-contact there arises sensation(vedana) born of tongue-contact. In dependence on the body element there arises body-contact; in dependence on body-contact there arises sensation(vedana) born of body-contact. In dependence on the mind element there arises mind-contact; in dependence on mind-contact there arises sensation(vedana) born of mind-contact.
"It is in this way, bhikkhus, that in dependence on the diversity of elements there arises the diversity of contacts; that in dependence on the diversity of contacts there arises the diversity of sensations(vedana)."
89. Diversity of Sensations(vedana) (2) (Vedanananatta2 sans Vedana-nanatv)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), it is in dependence on the diversity of elements that there arises the diversity of contacts(with sense objects;phassa/sparsh); in dependence on the diversity of contacts that there arises the diversity of sensations(vedana). The diversity of contacts does not arise in dependence on the diversity of sensations(vedana); the diversity of elements does not arise in dependence on the diversity of contacts.
"And what, bhikkhus, is the diversity of elements? The eye element(dhatu) . . (as in 85).. the mind element. This is called the diversity of elements.
"And how is it, bhikkhus, that in dependence on the diversity of elements there arises the diversity of contacts; that in dependence on the diversity of contacts there arises the diversity of sensations(vedana)? That the diversity of contacts does not arise in dependence on the diversity of sensations(vedana); that the diversity of elements does not arise in dependence on the diversity of contacts?
"In dependence on the eye element there arises eye-contact(phassa/sparsh); in dependence on eye-contact there arises sensation(vedana) born of eye-contact. Eye-contact does not arise in dependence on sensation(vedana) born of eye-contact; the eye element does not arise in dependence on eye-contact.. .. In dependence on the mind element there arises mind-contact; in dependence on mind-contact there arises sensation(vedana) born of mind-contact. Mind-contact does not arise in dependence on sensation(vedana) born of mind-contact; the mind element does not arise in dependence on mind-contact.
"It is in this way, bhikkhus, that in dependence on the diversity of elements there arises the diversity of contacts ... the diversity of elements does not arise in dependence on the diversity of contacts."
(External Pentad)
90. Diversity of External Elements (Bahiradhatunanatta sans. Bhahira-dhatu-nanatv)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), I will teach you the diversity of (external) elements. Listen to that and be mindful(manasikaro), I will speak....
"And what, bhikkhus, is the diversity of elements? The form element(dhatu), the sound element, the odour element, the taste element, the tactile-object element, the mental-phenomena(dhamma) element. This, bhikkhus, is called the diversity of elements."
91. Diversity of Perceptions (Sannananatta sans. Sangya-nanatv)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), it is in dependence on the diversity of elements that there arises the diversity of perceptions(sanna sans. sangya); in dependence on the diversity of perceptions that there arises the diversity of intentions; in dependence on the diversity of intentions that there arises the diversity of desires; in dependence on the diversity of desires that there arises the diversity of passions; in dependence on the diversity of passions that there arises the diversity of quests.
"And what, bhikkhus, is the diversity of elements? The form element(dhatu) ..(as in 90).. the mental-phenomena(dhamma) element. This, bhikkhus, is called the diversity of elements.
"And how is it, bhikkhus, that in dependence on the diversity of elements there arises the diversity of perceptions ... that in dependence on the diversity of passions there arises the diversity of quests?
"In dependence on the form element there arises perception of form; in dependence on perception of form there arises intention regarding form; in dependence on intention regarding form there arises desire for form; in dependence on desire for form there arises passion for form; in dependence on passion for form there arises the quest for form.... 227
"In dependence on the mental-phenomena(dhamma) element there arises perception of mental phenomena(dhamma); in dependence on perception of mental phenomena(dhamma) there arises intention regarding mental phenomena(dhamma); in dependence on intention regarding mental phenomena(dhamma) there arises desire for mental phenomena(dhamma); in dependence on desire for mental phenomena(dhamma) there arises passion for mental phenomena(dhamma); in dependence on passion for mental phenomena(dhamma) there arises the quest for mental phenomena(dhamma).
"It is in this way, bhikkhus, that in dependence on the diversity of elements there arises the diversity of perceptions ... that in dependence on the diversity of passions there arises the diversity of quests."
92. Not Diversity of Quests (Nopariyesenananatta sans. Na-pariyesana-nanatv)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), it is in dependence on the diversity of elements that there arises the diversity of perceptions(sanna sans. sangya) ... (as in preceding sutta) ... in dependence on the diversity of passions that there arises the diversity of quests. The diversity of passions does not arise in dependence on the diversity of quests; the diversity of desires does not arise in dependence on the diversity of passions; the diversity of intentions does not arise in dependence ence on the diversity of desires; the diversity of perceptions does not arise in dependence on the diversity of intentions; the diversity sity of elements does not arise in dependence on the diversity of perceptions. 228
"And what, bhikkhus, is the diversity of elements? The form element(dhatu) ..(as in 90).. the mental-phenomena(dhamma) element. This, bhikkhus, is called the diversity of elements.
"And how is it, bhikkhus, that in dependence on the diversity of elements there arises the diversity of perceptions ..(as in 91).. that in dependence on the diversity of passions there arises the diversity of quests? That the diversity of passions does not arise in dependence ence on the diversity of quests ... that the diversity of elements does not arise in dependence on the diversity of perceptions?
"In dependence on the form element there arises perception(sanna sans. sangya) of form; [... in dependence on passion for form there arises the quest for form. Passion for form does not arise in dependence on the quest for form; desire for form does not arise in dependence on passion for form; intention regarding form does not arise in dependence on desire for form; perception of form does not arise in dependence on intention regarding form; the form element does not arise in dependence on perception of form.] ...229
"In dependence on the mental-phenomena(dhamma) element there arises perception of mental phenomena(dhamma); ... in dependence on passion for mental phenomena(dhamma) there arises the quest for mental phenomena(dhamma). Passion for mental phenomena(dhamma) does not arise in dependence on the quest for mental phenomena(dhamma) ... the mental-phenomena(dhamma) element does not arise in dependence on perception of mental phenomena(dhamma).
"It is in this way, bhikkhus, that in dependence on the diversity of elements there arises the diversity of perceptions . . . that in dependence on the diversity of passions there arises the diversity of quests. That the diversity of passions does not arise in dependence ence on the diversity of quests . . . that the diversity of elements does not arise in dependence on the diversity of perceptions."
93. Diversity of External Contacts (1) (Bahiraphassananatta1 sans. Bahir-sparsh-nanatv)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), it is in dependence on the diversity of elements that there arises the diversity of perceptions(sanna sans. sangya); in dependence on the diversity of perceptions that there arises the diversity of intentions; in dependence on the diversity of intentions that there arises the diversity of contacts(with sense objects;phassa/sparsh); in dependence on the diversity of contacts that there arises the diversity of sensations(vedana); in dependence on the diversity of sensations(vedana) that there arises the diversity of desires; in dependence on the diversity of desires that there arises the diversity of passions; in dependence on the diversity of passions that there arises the diversity of quests; in dependence on the diversity of quests that there arises the diversity of gains. 230
"And what, bhikkhus, is the diversity of elements? The form element(dhatu) ..(as in 90).. the mental-phenomena(dhamma) element. This, bhikkhus, is called the diversity of elements.
"And how is it, bhikkhus, that in dependence on the diversity of elements there arises the diversity of perceptions(sanna sans. sangya) ... that in dependence on the diversity of quests there arises the diversity of gains?
"In dependence on the form element there arises perception of form; in dependence on perception of form there arises intention regarding form; in dependence on intention regarding form there arises contact(of sense with object;phassa/sparsh) with form; in dependence on contact with form there arises sensation(vedana) born of contact with form; in dependence on sensation(vedana) born of contact with form there arises desire for form; in dependence on desire for form there arises passion for form; in dependence on passion for form there arises the quest for form; in dependence on the quest for form there arises the gain of form....
"In dependence on the mental-phenomena(dhamma) element there arises perception of mental phenomena(dhamma); in dependence on perception of mental phenomena(dhamma) there arises intention regarding mental phenomena(dhamma) ... contact(phassa/sparsh) with mental phenomena(dhamma) ... sensation(vedana) born of contact with mental phenomena(dhamma) . . . desire for mental phenomena(dhamma) ... passion for mental phenomena(dhamma) ... the quest for mental phenomena(dhamma); in dependence on the quest for mental phenomena(dhamma) there arises the gain of mental phenomena(dhamma).
"It is in this way, bhikkhus, that in dependence on the diversity of elements there arises the diversity of perceptions . . . that in dependence on the diversity of quests there arises the diversity of gains."
94. Diversity of External Contacts (2) (Bahiraphassananatta2 sans. Bahira-sparsh-nanatv)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), it is in dependence on the diversity of elements(dhatu) that there arises the diversity of perceptions(sanna sans. sangya) ... (as in the preceding sutta) ... in dependence on the diversity of quests that there arises the diversity of gains. The diversity of quests does not arise in dependence on the diversity of gains; the diversity of passions does not arise in dependence on the diversity of quests ... the diversity of elements does not arise in dependence on the diversity of perceptions.
"And what, bhikkhus, is the diversity of elements? The form element(dhatu) ..(as in 85).. the mental-phenomena(dhamma) element. This, bhikkhus, is called the diversity of elements.
"And how is it, bhikkhus, that in dependence on the diversity of elements there arises the diversity of perceptions ..(as in 91).. that in dependence on the diversity of quests there arises the diversity of gains? That the diversity of quests does not arise in dependence on the diversity of gains ... that the diversity of elements does not arise in dependence on the diversity of perceptions?
"In dependence on the form element there arises perception(sanna sans. sangya) of form ... in dependence on the mental-phenomena(dhamma) element there arises perception of mental phenomena(dhamma) ... in dependence on the quest for mental phenomena(dhamma) there arises the gain of mental phenomena(dhamma). The quest for mental phenomena(dhamma) does not arise in dependence on the gain of mental phenomena(dhamma); passion for mental phenomena(dhamma) does not arise in dependence on the quest for mental phenomena(dhamma); desire for mental phenomena(dhamma) does not arise in dependence on passion for mental phenomena(dhamma); sensation(vedana) born of contact(phassa/sparsh) with mental phenomena(dhamma) does not arise in dependence on desire for mental phenomena(dhamma); contact with mental phenomena(dhamma) does not arise in dependence on sensation(vedana) born of contact with mental phenomena(dhamma); intention regarding mental phenomena(dhamma) does not arise in dependence on contact with mental phenomena(dhamma); perception of mental phenomena(dhamma) does not arise in dependence on intention regarding mental phenomena(dhamma); the mental-phenomena(dhamma) element does not arise in dependence on perception of mental phenomena(dhamma).
"It is in this way, bhikkhus, that in dependence on the diversity of elements there arises the diversity of perceptions . . . that in dependence on the diversity of quests there arises the diversity of gains; that the diversity of quests does not arise in dependence on the diversity of gains ... that the diversity of elements does not arise in dependence on the diversity of perceptions."
(ii) The Second Subchapter[]
95. Seven Elements[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), there are these seven elements(dhatu). What seven? The glow(abha) element(dhatu), the holy(subh) element, the faculty of the infinity of space element, the faculty of the infinity of consciousness(vinnana sans. vigyan) element, the faculty of nothingness element, the faculty of neither-perception-nor-nonperception element, the cessation-of-perception-and-sensation-element. These are the seven elements." 231
When this was said, a certain bhikkhu(monk) asked the Lord (Buddha):
"Venerable sir, as to the glow(abha) element . . . the cessation of perception and sensation(vedana) element: in dependence on what are these elements discerned?"
"Bhikkhu, the glow(abha) element(dhatu) is discerned in dependence on darkness. The holy element is discerned in dependence on foulness. The faculty of the infinity of space element is discerned in dependence on form. The faculty of the infinity of consciousness element is discerned in dependence on the faculty of the infinity of space. The faculty of nothingness element is discerned in dependence on the faculty of the infinity of consciousness. The faculty of neither-perception-nor-nonperception element is discerned in dependence on the faculty of nothingness. The cessation(nirodha) of perception and sensation(vedana) element is discerned in dependence on cessation." 232
"But, venerable sir, as to the glow(abha) element . . . the cessation of perception(sanna sans. sangya) and sensation(vedana) element: how is the attainment of these elements to be attained?"
"The glow(abha) element, the holy element, the faculty of the infinity of space element, the faculty of the infinity of consciousness element, and the faculty of nothingness element: these elements are to be attained as attainments with perception. The faculty of neither-perception-nor-nonperception element: this element is to be attained as an attainment with a residue of sankhara([karma]sanskaras, compulsive-behavior-conditioning). 233 The cessation of perception and sensation(vedana) element: this element is to be attained as an attainment of cessation."
96. With a Source (Sa-nidana)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), sensual thought arises with a source, not without a source; thought of ill will arises with a source, not without a source; thought of harming arises with a source, not without a source. And how is this so?
"In dependence on the sensuality element(dhatu) there arises sensual perception(sanna sans. sangya); 234 in dependence on sensual perception there arises sensual intention; in dependence on sensual intention there arises sensual desire; in dependence on sensual desire there arises sensual passion; in dependence on sensual passion there arises a sensual quest. Engaged in a sensual quest, the uninstructed worldling conducts himself wrongly in three ways - with body, speech, and mind.
"In dependence on the ill will element there arises perception of ill will; 235 in dependence on perception of ill will there arises intention of ill will; in dependence on intention of ill will there arises desire [driven by] ill will; in dependence on desire [driven by] ill will there arises passion [driven by] ill will; in dependence on passion [driven by] ill will there arises a quest [driven by] ill will. Engaged in a quest [driven by] ill will, the uninstructed worldling conducts himself wrongly in three ways - with body, speech, and mind.
"In dependence on the harmfulness element there arises perception of harming; 236 in dependence on perception of harming there arises intention to harm; in dependence on intention to harm there arises desire to harm; in dependence on desire to harm there arises passion to harm; in dependence on passion to harm there arises a quest to harm. Engaged in a quest to harm, the uninstructed worldling conducts himself wrongly in three ways - with body, speech, and mind.
"Suppose, bhikkhus, a man would drop a blazing grass torch into a thicket of dry grass. If he does not quickly extinguish it with his hands and feet, the creatures living in the grass and wood will meet with calamity and disaster. So too, if any ascetic or brahmin does not quickly abandon, dispel, obliterate, and annihilate the unrighteous perceptions that have arisen in him, he dwells in suffering in this very life, with vexation, despair, and fever; and with the breakup of the body, after death, a bad destination may be expected for him.
"Bhikkhus, thought of renunciation arises with a source, not without a source; thought of non-ill will arises with a source, not without a source; thought of harmlessness arises with a source, not without a source. And how is this so?
"In dependence on the renunciation element(dhatu) there arises perception(sanna sans. sangya) of renunciation; 237 in dependence on perception of renunciation there arises intention of renunciation; in dependence on intention of renunciation there arises desire for renunciation; in dependence on desire for renunciation there arises passion for renunciation; in dependence on passion for renunciation there arises a quest for renunciation. Engaged in a quest for renunciation, the instructed noble disciple conducts himself rightly in three ways - with body, speech, and mind.
"In dependence on the non-ill will element there arises perception of non-ill will; 238 in dependence on perception of non-ill will there arises intention of non-ill will; in dependence on intention of non-ill will there arises desire [guided by] non-ill will; in dependence on desire [guided by] non-ill will there arises passion [guided by] non-ill will; in dependence on passion [guided by] non-ill will there arises a quest [guided by] non-ill will. Engaged in a quest [guided by] non-ill will, the instructed noble disciple conducts himself rightly in three ways - with body, speech, and mind.
"In dependence on the harmlessness element there arises perception of harmlessness; 239 in dependence-on perception of harmlessness there arises intention of harmlessness; in dependence on intention of harmlessness there arises desire for harmlessness; in dependence on desire for harmlessness there arises passion for harmlessness; in dependence on passion for harmlessness there arises a quest for harmlessness. Engaged in a quest for harmlessness, the instructed noble disciple conducts himself rightly in three ways - with body, speech, and mind.
"Suppose, bhikkhus, a man would drop a blazing grass torch into a thicket of dry grass. If he quickly extinguishes it with his hands and feet, the creatures living in the grass and wood will not meet with calamity and disaster. So too, if any ascetic or brahmin quickly abandons, dispels, obliterates, and annihilates the unrighteous perceptions that have arisen in him, he dwells happily in this very life, without vexation, despair, and fever; and with the breakup of the body, after death, a good destination(sugati) may be expected for him."
97. The Brick Hall (Ginjakavasatha)[]
On one occasion the Lord (Buddha) was dwelling at Natika in the Brick Hall. There the Lord (Buddha) addressed the bhikkhus thus:
"Bhikkhus(Monks)!"
"Venerable sir!" those bhikkhus replied. The Lord (Buddha) said this;
"Bhikkhus, in dependence on an element(dhatu) there arises a perception(sanna sans. sangya), there arises a view, there arises a thought." 240
When this was said, the Venerable Saddha Kaccayana said to the Lord (Buddha): "Venerable sir, when, in regard to those who are not perfectly enlightened, the view arises. These are Perfectly Enlightened Ones, in dependence on what is this view discerned?" 241
"Mighty, Kaccayana, is this element, the element of ignorance(avijja sans. avidya). In dependence on an inferior element, Kaccayana, there arises an inferior perception, an inferior view, inferior thought, inferior cognitive-awareness, inferior longing, an inferior wish, an inferior person, inferior speech. He explains, teaches, proclaims, establishes, discloses, analyses, and elucidates the inferior. His rebirth, I say, is inferior.
"In dependence on a middling element, Kaccayana, there arises a middling perception, a middling view, middling thought, middling cognitive-awareness, middling longing, a middling wish, a middling person, middling speech. He explains, teaches, proclaims, establishes, discloses, analyses, and elucidates the middling. His rebirth, I say, is middling.
"In dependence on a superior element, Kaccayana, there arises a superior perception, a superior view, superior thought, superior cognitive-awareness, superior longing, a superior wish, a superior person, superior speech. He explains, teaches, proclaims, establishes, discloses, analyses, and elucidates the superior. His rebirth, I say, is superior."
98. Inferior Disposition (Hinadhimuttika)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), it is by way of elements(dhatu) that beings come together and unite. Those of an inferior disposition come together and unite with those of an inferior disposition; those of a good disposition come together and unite with those of a good disposition. 242 In the past, by way of elements, beings came together and united.... In the future, too, by way of elements, beings will come together and unite.... Now too, at present, by way of elements, beings come together and unite. Those of an inferior disposition come together and unite with those of an inferior disposition; those of a good disposition come together and unite with those of a good disposition."
99. Walking Back and Forth (Cankama sans. Cankraman)[]
On one occasion the Lord (Buddha) was dwelling at Rajagaha on Mount Vulture Peak. Now on that occasion, not far from the Lord (Buddha), the Venerable Sariputta was walking back and forth with a number of bhikkhus; the Venerable Mahamoggallana ... the Venerable Mahakassapa ... the Venerable Anuruddha ... the Venerable Punna Mantaniputta ... the Venerable Upali ... the Venerable Ananda was walking back and forth with a number of bhikkhus. And not far from the Lord (Buddha), Devadatta too was walking back and forth with a number of bhikkhus.
Then the Lord (Buddha) addressed the bhikkhus thus:
"Bhikkhus(Monks), do you see Sariputta walking back and forth with a number of bhikkhus?" 243
"Yes, venerable sir."
"All those bhikkhus are of great illuminated-insight(panna). Do you see Moggallana walking back and forth with a number of bhikkhus?"
"Yes, venerable sir."
"All those bhikkhus have great spiritual-power(iddhi\riddhi). Do you see Kassapa walking back and forth with a number of bhikkhus?"
"Yes, venerable sir."
"All those bhikkhus are proponents of the ascetic practices. Do you see Anuruddha walking back and forth with a number of bhikkhus?"
"Yes, venerable sir."
"All those bhikkhus possess the divine eye. Do you see Purna Mantaniputta walking back and forth with a number of bhikkhus?"
"Yes, venerable sir."
"All those bhikkhus are speakers on the dhamma(path,law). Do you see Upali walking back and forth with a number of bhikkhus?"
"Yes, venerable sir."
"All those bhikkhus are upholders of the Discipline. Do you see Ananda walking back and forth with a number of bhikkhus?"
"Yes, venerable sir."
"All those bhikkhus are highly learned. Do you see Devadatta walking back and forth with a number of bhikkhus?"
"Yes, venerable sir."
"All those bhikkhus have evil wishes.
"Bhikkhus, it is by way of elements(dhatu) that beings come together and unite. Those of an inferior disposition come together and unite with those of an inferior disposition; those of a good disposition come together and unite with those of a good disposition. In the past they did so, in the future they will do so, and now at present they do so too."
100. Suttas With Verses[]
At Savatthi. 244 "Bhikkhus(monks), it is by way of elements(dhatu) that beings come together and unite: those of an inferior disposition come together and unite with those of an inferior disposition. In the past they did so, in the future they will do so, and now at present they do so too.
"Just as excrement comes together and unites with excrement, urine with urine, spittle with spittle, pus with pus, and blood with blood, so too, bhikkhus, it is by way of elements that beings come together and unite: those of an inferior disposition come together and unite with those of an inferior disposition. In the past they did so, in the future they will do so, and now at present they do so too.
"Bhikkhus, it is by way of elements that beings come together and unite: those of a good disposition come together and unite with those of a good disposition. In the past they did so, in the future they will do so, and now at present they do so too.
"Just as milk comes together and unites with milk, oil with oil, ghee with ghee, honey with honey, and molasses with molasses, so too, bhikkhus, it is by way of elements that beings come together and unite: those of a good disposition come together and unite with those of a good disposition. In the past they did so, in the future they will do so, and now at present they do so too."
This is what the Lord (Buddha) said. Having said this, the Fortunate One(Sugato), the Teacher(Sattha), further said this:
"From association the woods of lust(raag) is born, 245 By nonassociation the woods is cut.
Just as one who has mounted a wooden plank
Would sink upon the mighty sea.
So one of virtuous living sinks
By consorting with a lethargic person.
"Thus one should avoid such a person -
One lethargic, devoid of energetic-strength(viriya).
Keep company with the wise.
With resolute meditators,
With the noble ones who dwell secluded.
Their energetic-strength constantly aroused."
101. Lacking Faith (Assaddha-samsandana )[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), it is by way of elements(dhatu) that beings come together and unite. Those lacking faith come together and unite with those lacking faith, the shameless with the shameless, those unafraid of wrongdoing with those unafraid of wrongdoing, the unlearned with the unlearned, the lazy with the lazy, the muddle-minded with the muddle-minded, the unwise with the unwise. In the past it was so; in the future it will be so; and now too at present it is so.
"Bhikkhus, it is by way of elements that beings come together and unite. Those having faith come together and unite with those having faith, those having a sense of shame with those having a sense of shame, those afraid of wrongdoing with those afraid of wrongdoing, the learned with the learned, the energetic with the energetic, the meditative(satima) with the meditative, the wise with the wise. In the past it was so; in the future it will be so; and now too at present it is so."
102. Rooted in those Lacking Faith (Assaddha-mulaka sans. Ashraddha-mulak)[]
(i)
"Bhikkhus(monks), it is by way of elements(dhatu) that beings come together and unite. Those lacking faith come together and unite with those lacking faith, the shameless with the shameless, the unwise with the unwise. Those having faith come together and unite with those having faith, those having a sense of shame with those having a sense of shame, the wise with the wise. In the past it was so; in the future it will be so; and now too at present it is so."
(The next four parts of this sutta substitute the following in the second place, instead of "the shameless," and "those having a sense of shame":)
(ii) those unafraid of wrongdoing, those afraid of wrongdoing;...
(iii) the unlearned, the learned; ...
(iv) the lazy, the energetic;...
(v) the muddle-minded, the meditative(satima)...
103. Rooted in the Shameless (Ahirika-mulaka)[]
(i)
Bhikkhus, it is by way of elements(dhatu) that beings come together and unite. The shameless come together and unite with the shameless, those unafraid of wrongdoing with those unafraid of wrongdoing, the unwise with the unwise. Those having a sense of shame come together and unite with those having a sense of shame, those afraid of wrongdoing with those afraid of wrongdoing, the wise with the wise. [In the past it was so; in the future it will be so; and now too at present it is so.]"
(The next three parts of this sutta substitute the following in the second ond place, instead of "those unafraid of wrongdoing," and "those afraid of wrongdoing":)
(ii) the unlearned, the learned;...
(iii) the lazy, the energetic;...
(iv) the muddle-minded, the meditative(satima)...
104. Rooted in those Unafraid of Wrongdoing (Anottappa-mulaka)[]
(i)
"Bhikkhus(monks), it is by way of elements(dhatu) that beings come together and unite. Those unafraid of wrongdoing come together and unite with those unafraid of wrongdoing, the unlearned with the unlearned, the unwise with the unwise. Those afraid of wrongdoing come together and unite with those afraid of wrong doing, the learned with the learned, the wise with the wise. In the past it was so; in the future it will be so; and now too at present it is so."
(The next two parts of this sutta substitute the following in the second place, instead of "the unlearned," and "the learned":)
(ii) the lazy, the energetic;
(iii) the muddle-minded, the meditative(satima).
105. Rooted in the Unlearned (Appassuta-mulaka)[]
(i)
"Bhikkhus(monks), it is by way of elements(dhatu) that beings come together and unite. The unlearned come together and unite with the unlearned, the lazy with the lazy, the unwise with the unwise. The learned come together and unite with the learned, the energetic with the energetic, the wise with the wise. In the past it was so; in the future it will be so; and now too at present it is so."
(ii)
"The unlearned come together and unite with the unlearned, the muddle-minded with the muddle-minded, the unwise with the unwise. The learned come together and unite with the learned, the meditative(satima) with the meditative, the wise with the wise. In the past it was so; in the future it will be so; and now too at present it is so."
106. Rooted in the Lazy (Kusitamulaka)[]
"Bhikkhus(monks), it is by way of elements(dhatu) that beings come together and unite. The lazy come together and unite with the lazy, the muddle-minded with the muddle-minded, the unwise with the unwise. The energetic come together and unite with the energetic getic, the meditative(satima) with the meditative, the wise with the wise. In the past it was so; in the future it will be so; and now too at present it is so."
(iii) Courses of Kamma Section (Kammapathavaggo sans. Karma-path-varg)[]
107. Not-In-Samadhi (Asamahita)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), it is by way of elements(dhatu) that beings come together and unite. Those lacking faith come together and unite with those lacking faith, the shameless with the shameless, those unafraid of wrongdoing with those unafraid of wrongdoing, the not-in-samadhi(trance)state with the not-in-samadhi(trance)state, the unwise with the unwise.
"Those having faith come together and unite with those having faith, those having a sense of shame with those having a sense of shame, those afraid of wrongdoing with those afraid of wrong doing, the in-samadhi(trance)state with the in-samadhi(trance)state ones, the wise with the wise."
108. Immoral (Dussila sans. Dush-sheel)[]
(As above, except that "the not-in-samadhi(trance)state" and "the in-samadhi(trance)state" are replaced by "the immoral" and "the virtuous," respectively.)
109. The Five Training Rules (Pancasikkhapada sans. Panch-Shiksha-pada)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), it is by way of elements(dhatu) that beings come together and unite. Those who destroy life come together and unite with those who destroy life; those who take what is not given ... who engage in sexual misconduct ... who speak falsehood . . . who indulge in wine, liquor, and intoxicants that cause slothfulness(pamada) come together and unite with those who so indulge.
"Those who abstain from the destruction(khaya\kshaya) of life come together and unite with those who abstain from the destruction of life; those who abstain from taking what is not given . . . from sexual misconduct . . . from false speech . . . from wine, liquor, and intoxicants that cause slothfulness come together and unite with those who so abstain."
110. Seven Courses of Kamma (Sattakammapatha sans. Sapt-karma-path)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), it is by way of elements(dhatu) that beings come together and unite. Those who destroy life come together and unite with those who destroy life; those who take what is not given ... who engage in sexual misconduct ... who speak falsehood ... who speak divisively ... who speak harshly ... who indulge in idle chatter come together and unite with those who so indulge.
"Those who abstain from the destruction(khaya\kshaya) of life . . . from taking what is not given ... from sexual misconduct ... from false speech . . . from divisive speech . . . from harsh speech . . . from idle chatter come together and unite with those who so abstain."
111. Ten Courses of Kamma (Dasakammapatha sans. Dash-karma-path)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), it is by way of elements(dhatu) that beings come together and unite. Those who destroy life come together and unite with those who destroy life; those ... (as above in 110, continuing:) . . . who are covetous . . . who bear ill will ... of wrong view come together and unite with those of wrong view.
"Those who abstain from the destruction(khaya\kshaya) of life ... (as above) who are uncovetous ... without ill will ... of right view come together and unite with those of right view."
112. The Eightfold Path (Atthangika sans. Ashtangik)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), it is by way of elements(dhatu) that beings come together and unite. Those of wrong view come together and unite with those of wrong view; those of wrong intention ... wrong speech ... wrong action ... wrong livelihood ... wrong effort ... wrong meditation(sati) ... wrong samadhi(trance)state come together and unite with those, of wrong samadhi(trance)state.
"Those of right view come together and unite with those of right view; those of right intention . . . right speech . . . right action . . . right livelihood ... right effort ... right meditation(sati) ... right samadhi(trance)state come together and unite with those of right samadhi(trance)state."
113. Ten Factors (Dasanga sans. Dash-anga)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), it is by way of elements(dhatu) that beings come together and unite. Those of wrong view ... (8 as above + 2) wrong samadhi(trance)state ... wrong knowledge ... wrong liberation(vimutti sans. vimukti) come together and unite with those of wrong liberation.
"Those of right view ... (as above) right samadhi(trance)state ... right knowledge ... right liberation(vimutti sans. vimukti) come together and unite with those of right liberation." 246
(iv) The Fourth Section on Four Elements (Catutthavaggo sans. Caturtha-varg)[]
114. Four Elements (Catudhatu)[]
On one occasion the Lord (Buddha) was dwelling at Savatthi in Jeta's-Grove(Jetvana), Anathapindika's Park....
"Bhikkhus(monks), there are these four elements(dhatu). What four? The earth element(dhatu), the water element, the heat element, the air element. These are the four elements." 247
115. Before My Enlightenment (Pubbesambodha sans. Poorva-Sambodhi)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), before my enlightenment, while I was still a bodhisatta, not yet perfectly enlightened, it occurred to me: 'What is the worldly-enjoyment(assado sans. aswad), what is the danger, what is the escape in the case of the earth element(dhatu)? What is the worldly-enjoyment, what is the danger, what is the escape in the case of the water element ... the heat element ... the air element?'
"Then, bhikkhus, it occurred to me: The happiness(sukh) and joy(somanassa) that arise in dependence on the earth element: this is the worldly-enjoyment in the earth element. That the earth element is impermanent, suffering, and subject to change: this is the danger in the earth element. The removal and abandonment of desire(chand) & lust(raag) for the earth element: this is the escape from the earth element. 248
"The happiness(sukh) and joy(somanassa) that arise in dependence on the water element ... the heat element ... the air element: this is the worldly-enjoyment in the air element. That the air element is impermanent, suffering, and subject to change: this is the danger in the air element. ment. The removal and abandonment of desire(chand) & lust(raag) for the air element: this is the escape from the air element.' 249
"So long, bhikkhus, as I did not directly know as they really are the worldly-enjoyment(assado sans. aswad), the danger, and the escape in the case of these four elements, I did not claim to have awakened to the unsurpassed passed perfect enlightenment in this world with its Devas(Angels), Mara(Satan), and brahma(arch-angel), in this generation with its ascetics and brahmins, its devas and humans. But when I directly knew all this as it really is, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with ... its devas and humans.
"The knowledge and vision arose in me: 'Unshakable is my liberation(vimutti sans. vimukti) of mind; 250 this is my last rebirth; now there is no more renewed existence(rebirth cause).'"
116. I Set Out (Acarim)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), I set out seeking the worldly-enjoyment(assado sans. aswad) in the earth element(dhatu). Whatever worldly-enjoyment there is in the earth element - that I discovered. I have clearly seen with illuminated-insight(panna) just how far the worldly-enjoyment in the earth element extends.
"Bhikkhus, I set out seeking the danger in the earth element. Whatever danger there is in the earth element - that I discovered. I have clearly seen with illuminated-insight(panna) just how far the danger in the earth element extends.
"Bhikkhus, I set out seeking the escape from the earth element. Whatever escape there is from the earth element - that I discovered. I have clearly seen with illuminated-insight(panna) just how far the escape from the earth element extends.
"Bhikkhus, I set out seeking the worldly-enjoyment in . . . the danger in ... the escape from the water element ... the heat element ... the air element. Whatever escape there is from the air element - that I discovered. I have clearly seen with illuminated-insight(panna) just how far the escape from the earth element extends.
"So long, bhikkhus, as I did not directly know as they really are the worldly-enjoyment(assado sans. aswad), the danger, and the escape in the case of these four elements ... (as above) ... devas(angels) and humans.
"The knowledge and vision arose in me: 'Unshakable is my liberation(vimutti sans. vimukti) of mind; this is my last rebirth; now there is no more renewed existence(rebirth cause).'"
117. If There Were No (Nocedam)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), if there were no worldly-enjoyment(assado sans. aswad) in the earth element(dhatu), beings would not become enamoured with it; but because there is worldly-enjoyment in the earth element, beings become enamoured with it. If there were no danger in the earth element, beings would not experience revulsion(nibbida) towards it; but because there is danger in the earth element, beings experience revulsion towards it. If there were no escape from the earth element, beings would not escape from it; but because there is an escape from the earth element, beings escape from it.
"Bhikkhus, if there were no worldly-enjoyment in the water element ...in the heat element ... in the air element, beings would not become enamoured with it ... but because there is an escape from the air element, beings escape from it.
"So long, bhikkhus, as beings have not directly known as they really are the worldly-enjoyment(assado sans. aswad) as worldly-enjoyment, the danger as danger, and the escape as escape in the case of these four elements, they have not escaped from this world with its Devas(Angels), Mara(Satan), and brahma(arch-angel), from this generation with its ascetics and brahmins, its devas and humans; they have not become detached from it, released(in mokkha/moksha) from it, nor do they dwell with a mind rid of barriers. But when beings have directly known all this as it really is, then they have escaped from this world with its devas and humans ... they have become detached from it, released(in mokkha/moksha) from it, and they dwell with a mind rid of barriers." 251
118. Exclusively Suffering (Ekantadukkha)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), if this earth element(dhatu) were exclusively suffering, immersed in suffering, steeped in suffering, and if it were not [also] steeped in pleasure, beings would not become enamoured with it. But because the earth element is pleasurable, 252 immersed in pleasure, steeped in pleasure, and is not steeped [only] in suffering, beings become enamoured with it.
"Bhikkhus, if this water element were exclusively suffering ... if this heat element were exclusively suffering ... if this air element were exclusively suffering, immersed in suffering, steeped in suffering, and if it was not [also] steeped in pleasure, beings would not become enamoured with it. But because the air element is pleasurable, immersed in pleasure, steeped in pleasure, and is not steeped [only] in suffering, beings become enamoured with it.
"Bhikkhus, if this earth element were exclusively pleasurable, immersed in pleasure, steeped in pleasure, and if it were not [also] steeped in suffering, beings would not experience revulsion(nibbida) towards it. But because the earth element is suffering, immersed in suffering, steeped in suffering, and is not steeped [only] in pleasure, beings experience revulsion towards it.
"Bhikkhus, if this water element were exclusively pleasurable ... if this heat element were exclusively pleasurable ... if this air element were exclusively pleasurable, immersed in pleasure, steeped in pleasure, and if it were not [also] steeped in suffering, beings would not experience revulsion towards it. But because the air element is suffering, immersed in suffering, steeped in suffering, and is not steeped [only] in pleasure, beings experience revulsion towards it."
119. Delight (Abhinanda sans. Abhinandan)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), one who seeks delight in the earth element(dhatu) seeks delight in suffering. One who seeks delight in suffering, I say, is not freed from suffering. One who seeks delight in the water element ... in the heat element ... in the air element seeks delight in suffering. One who seeks delight in suffering, I say, is not freed from suffering.
"One who does not seek delight in the earth element ... in the air element does not seek delight in suffering. One who does not seek delight in suffering, I say, is freed from suffering."
120. Arising (Uppada sans. Utpad)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), the arising, continuation, production, and manifestation of the earth element(dhatu) is the arising of suffering, the continuation of disease, the manifestation of aging-and-death. 253 The arising, continuation, production, and manifestation of the water element(dhatu) ... the heat element ... the air element is the arising of suffering, the continuation of disease, the manifestation of aging-and-death.
"The cessation(nirodha), subsiding, and passing away of the earth element ... the air element is the cessation of suffering, the subsiding of disease, the passing away of aging-and-death. "
121. Ascetics and Brahmins (1) (Samanabrahmana1)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), there are these four elements(dhatu). What four? The earth element, the water element, the heat element, the air element.
"Those ascetics or brahmins, bhikkhus, who do not understand as they really are the worldly-enjoyment(assado sans. aswad), the danger, and the escape in the case of these four elements: these I do not consider to be ascetics among ascetics or brahmins among brahmins, and these venerable ones do not, by realizing it for themselves with divine-knowledge(abhinna), in this very life enter and dwell in the goal of asceticism or the goal of brahminhood.
"But, bhikkhus, those ascetics and brahmins who understand as they really are the worldly-enjoyment, the danger, and the escape in the case of these four elements: these I consider to be ascetics among ascetics and brahmins among brahmins, and these venerable able ones, by realizing it for themselves with divine-knowledge(abhinna), in this very life enter and dwell in the goal of asceticism and the goal of brahminhood."
122. Ascetics and Brahmins (2) (Samanabrahmana2)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), there are these four elements. What four? The earth element(dhatu), the water element, the heat element, the air element.
"Those ascetics or brahmins, bhikkhus, who do not understand as they really are the origin and the passing away, the worldly-enjoyment, the danger, and the escape in the case of these four elements; these I do not consider to be ascetics among ascetics....
"But, bhikkhus, those ascetics and brahmins who understand as they really are the origin and the passing away, the worldly-enjoyment, the danger, and the escape in the case of these four elements; these I consider to be ascetics among ascetics and brahmins among brahmins, and these venerable ones, by realizing it for themselves with divine-knowledge(abhinna), in this very life enter and dwell in the goal of asceticism and the goal of brahminhood."
123. Ascetics and Brahmins (3) (Samanabrahmana3)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), those ascetics or brahmins who do not understand the earth element(dhatu), its origin, its cessation(nirodha), and the way leading to its cessation; who do not understand the water element ... the heat element ... the air element, its origin, its cessation, and the way leading to its cessation: these I do not consider to be ascetics among ascetics.
"But, bhikkhus, those ascetics and brahmins who understand these dhammas(path,law): these I consider to be ascetics among ascetics and brahmins among brahmins, and these venerable ones, by realizing it for themselves with divine-knowledge(abhinna), in this very life enter and dwell in the goal of asceticism and the goal of brahminhood."
Chapter 4 : Without Discoverable Beginning (Anamataggasamyutta) {Samyutta-15}[]
(i) The First Subchapter(Grass and Wood)[]
124. Grass and Wood (Tinakattha sans. Truna-kashtha)[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling at Savatthi in Jeta's-Grove(Jetvana), Anathapindika's Park. There the Lord (Buddha) addressed the bhikkhus thus: "Bhikkhus(monks)!"
"Venerable sir!" those bhikkhus replied. The Lord (Buddha) said this;
"Bhikkhus, this samsara is without discoverable beginning. 254 A first point is not discerned of beings roaming and wandering on hindered by ignorance(avijja sans. avidya) and fettered by craving(tanha sans. trishna). Suppose, bhikkhus, a man would cut up whatever grass, sticks, branches, and foliage there are in this Jambudipa and collect them together into a single heap. Having done so, he would put them down, saying [for each one]: This is my mother, this my mother's mother.' The sequence of that man's mothers and grandmothers would not come to an end, yet the grass, wood, branches, and foliage in this Jambudipa would be used up and exhausted. For what reason? Because, bhikkhus, this samsara is without discoverable beginning. A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving(tanha sans. trishna). For such a long time, bhikkhus, you have experienced suffering, anguish, and disaster, and swelled the cemetery. It is enough to experience revulsion(nibbida) towards all sankhara([karma]sanskaras, compulsive-behavior-conditioning), enough to become dispassionate towards them, enough to be liberated(vimutta sans. vimukt) from them."
125. The Earth (Pathavi sans. Prithvi)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), this samsara is without discoverable beginning. A first point is not discerned of beings roaming and wandering on hindered by ignorance(avijja sans. avidya) and fettered by craving(tanha sans. trishna). Suppose, bhikkhus, a man would reduce this great earth to balls of clay the size of jujube kernels and put them down, saying [for each one]: This is my father, this my father's father.' The sequence of that man's fathers and grandfathers would not come to an end, yet this great earth would be used up and exhausted. For what reason? Because, bhikkhus, this samsara is without discoverable beginning. A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving(tanha sans. trishna). For such a long time, bhikkhus, you have experienced suffering, anguish, and disaster, and swelled the cemetery. It is enough to experience revulsion towards all sankhara([karma]sanskaras, compulsive-behavior-conditioning), enough to become dispassionate towards them, enough to be liberated(vimutta sans. vimukt) from them."
126. Tears (Assu sans. Ashru)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), this samsara is without discoverable beginning. A first point is not discerned of beings roaming and wandering on hindered by ignorance(avijja sans. avidya) and fettered by craving(tanha sans. trishna) What do you think, bhikkhus, which is more: the stream of tears that you have shed as you roamed and wandered on through this long course, weeping and wailing because of being united with the disagreeable and separated from the agreeable - this or the water in the four great oceans?" 255
"As we understand the dhamma(path,law) taught by the Lord (Buddha), venerable sir, the stream of tears that we have shed as we roamed and wandered through this long course, weeping and wailing because of being united with the disagreeable and separated from the agreeable - this alone is more than the water in the four great oceans."
"Good, good, bhikkhus! It is good that you understand the Dhamma taught by me in such a way. The stream of tears that you have shed as you roamed and wandered through this long course, weeping and wailing because of being united with the disagreeable and separated from the agreeable - this alone is more than the water in the four great oceans. For a long time, bhikkhus, you have experienced the death of a mother; as you have experienced this, weeping and wailing because of being united with the disagreeable and separated from the agreeable, the stream of tears that you have shed is more than the water in the four great oceans.
"For a long time, bhikkhus, you have experienced the death of a father ... the death of a brother ... the death of a sister ... the death of a son . . . the death of a daughter . . . the loss of relatives . . . the loss of wealth . . . loss through illness; as you have experienced this, weeping and wailing because of being united with the disagreeable and separated from the agreeable, the stream of tears that you have shed is more than the water in the four great oceans. For what reason? Because, bhikkhus, this samsara is without discoverable beginning..(as in 124).. It is enough to experience revulsion(nibbida) towards all sankhara([karma]sanskaras, compulsive-behavior-conditioning), enough to become dispassionate towards them, enough to be liberated(vimutta sans. vimukt) from them."
127. Mother's Milk (Khira sans Kshira)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), this samsara is without discoverable beginning. A first point is not discerned of beings roaming and wandering on hindered by ignorance(avijja sans. avidya) and fettered by craving(tanha sans. trishna). What do you think, bhikkhus, which is more: the mother's milk that you have drunk as you roamed and wandered on through this long course - this or the water in the four great oceans?"
"As we understand the dhamma(path,law) taught by the Lord (Buddha), venerable sir, the mother's milk that we have drunk as we roamed and wandered on through this long course - this alone is more than the water in the four great oceans."
"Good, good, bhikkhus! It is good that you understand the Dhamma taught by me in such a way. The mother's milk that you have drunk as you roamed and wandered through this long course - this alone is more than the water in the four great oceans. For what reason? Because, bhikkhus, this samsara is without discoverable beginning..(as in 124).. It is enough to be liberated(vimutta sans. vimukt) from them."
128. The Mountain (Pabbata sans. Parvat)[]
At Savatthi. Then a certain bhikkhu(monk) approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:
"Venerable sir, how long is an aeon(kappa\kalpa)?" 256
"An aeon(kappa\kalpa) is long, bhikkhu. It is not easy to count it and say it is so many years, or so many hundreds of years, or so many thousands of years, or so many hundreds of thousands of years."
"Then is it possible to give a simile, venerable sir?"
"It is possible, bhikkhu," the Lord (Buddha) said. "Suppose, bhikkhu, there was a great stone mountain a yojana long, a yojana wide, and a yojana high, without holes or crevices, one solid mass of rock. At the end of every hundred years a man would stroke it once with a piece of Kasian cloth. 257 That great stone mountain might by this effort be worn away and eliminated but the aeon would still not have come to an end. So long is an aeon, bhikkhu. And of aeons(kappa\kalpa) of such length, we have wandered through so many aeons, so many hundreds of aeons, so many thousands of aeons, so many hundreds of thousands of aeons. For what reason? Because, bhikkhu, this samsara is without discoverable beginning..(as in 124).. It is enough to be liberated(vimutta sans. vimukt) from them."
129. The Mustard Seed (Sasapa)[]
At Savatthi. Then a certain bhikkhu(monk) approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:
"Venerable sir, how long is an aeon(kappa\kalpa)?"
"An aeon(kappa\kalpa) is long, bhikkhu. It is not easy to count it and say it is so many years, or so many hundreds of years, or so many thousands of years, or so many hundreds of thousands of years."
"Then is it possible to give a simile, venerable sir?"
"It is possible, bhikkhu," the Lord (Buddha) said. "Suppose, bhikkhu, there was a city with iron walls a yojana long, a yojana wide, and a yojana high, filled with mustard seeds as dense as a topknot. At the end of every hundred years a man would remove one mustard seed from there. The great heap of mustard seeds might by this effort be depleted and eliminated but the aeon would still not have come to an end. So long is an aeon, bhikkhu. And of aeons(kappa\kalpa) of such length, we have wandered through so many aeons, so many hundreds of aeons, so many thousands of aeons, so many hundreds of thousands of aeons. For what reason? Because, bhikkhu, this samsara is without discoverable beginning..(as in 124).. It is enough to be liberated(vimutta sans. vimukt) from them."
130. Disciples (Savaka sans. Shravak)[]
At Savatthi. [183] Then a number of bhikkhus approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him: "Venerable sir, how many aeons(kappa\kalpa) have elapsed and gone by?"
"Bhikkhus, many aeons have elapsed and gone by. It is not easy to count them and say they are so many aeons, or so many hundreds of aeons, or so many thousands of aeons, or so many hundreds of thousands of aeons."
"But is it possible to give a simile, venerable sir?"
"It is possible, bhikkhus," the Lord (Buddha) said. "Suppose, bhikkhus, there were four disciples here each with a life span of a hundred years, living a hundred years, and each day they were each to recollect a hundred thousand aeons. There would still be aeons not yet recollected by them when those four disciples each with a life span of a hundred years, living a hundred years, would pass away at the end of a hundred years. 258 It is not easy to count them and say that they are so many aeons, or so many hundreds of aeons, or so many thousands of aeons, or so many hundreds of thousands of aeons. For what reason? Because, bhikkhus, this samsara is without discoverable beginning..(as in 124).. It is enough to be liberated(vimutta sans. vimukt) from them."
131. The River Ganga[]
On one occasion the Lord (Buddha) was dwelling at Rajagaha in the Bamboo-Grove(Veluvan), the Squirrel-Sanctuary(Kalandak-Nivap). Then a certain brahmin approached the Lord (Buddha) and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to him: "Master Gotama, how many aeons(kappa\kalpa) have elapsed and gone by?"
"Brahmin, many aeons have elapsed and gone by. It is not easy to count them and say they are so many aeons, or so many hundreds of aeons, or so many thousands of aeons, or so many hundreds of thousands of aeons."
"But is it possible to give a simile. Master Gotama?"
"It is possible, brahmin," the Lord (Buddha) said. "Suppose, brahmin, the grains of sand between the point where the river Ganga originates and the point where it enters the great ocean: it is not easy to count these and say there are so many grains of sand, or so many hundreds of grains, or so many thousands of grains, or so many hundreds of thousands of grains. Brahmin, the aeons that have elapsed and gone by are even more numerous than that. It is not easy to count them and say that they are so many aeons, or so many hundreds of aeons, or so many thousands of aeons, or so many hundreds of thousands of aeons. For what reason? Because, brahmin, this samsara is without discoverable beginning..(as in 124).. It is enough to be liberated(vimutta sans. vimukt) from them."
When this was said, that brahmin said to the Lord (Buddha):
"Magnificent, Master Gotama! Magnificent, Master Gotama!... From today let Master Gotama remember me as a lay follower who has gone for refuge for life."
132. The Stick (Danda)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), this samsara is without discoverable beginning. A first point is not discerned of beings roaming and wandering on hindered by ignorance(avijja sans. avidya) and fettered by craving(tanha sans. trishna). Just as a stick thrown up into the air falls now on its bottom, now on its side, and now on its top, so too as beings roam and wander on hindered by ignorance and fettered by craving(tanha sans. trishna), now they go from this world to the other world, now they come from the other world to this world. 259 For what reason? Because, bhikkhus, this samsara is without discoverable beginning. .(as in 124).. It is enough to be liberated(vimutta sans. vimukt) from them."
133. Person (Puggala)[]
On one occasion the Lord (Buddha) was dwelling at Rajagaha on Mount Vulture Peak. There the Lord (Buddha) addressed the bhikkhus thus: "Bhikkhus(monks)!" 260
"Venerable sir!" those bhikkhus replied. The Lord (Buddha) said this:
"Bhikkhus(Monks), this samsara is without discoverable beginning. A first point is not discerned of beings roaming and wandering on hindered by ignorance(avijja sans. avidya) and fettered by craving(tanha sans. trishna). One person, roaming and wandering on hindered by ignorance and fettered by craving(tanha sans. trishna), would leave behind a stack of bones, a heap of bones, a pile of bones as large as this Mount Vepulla, if there were someone to collect them and what is collected would not perish. 261 For what reason? Because, bhikkhus, this samsara is without discoverable beginning.... It is enough to be liberated(vimutta sans. vimukt) from them."
This is what the Lord (Buddha) said. Having said this, the Fortunate One(Sugato), the Teacher(Sattha), further said this:
"The heap of bones one person leaves behind; With the passing of a single aeon(kappa\kalpa)
Would form a heap as high as a mountain; So said the Great Sage.
This is declared to be as massive; As the tall Vepulla Mountain
Standing north of Vulture Peak; In the Magadhan mountain range.
"But when one sees(in meditation,passati) with correct illuminated-insight(panna); The truths of the noble ones
Suffering and its origin; The overcoming of suffering.
And the Noble Eightfold Path;That leads to suffering's end.
Then that person, having wandered on; For seven more times at most;
Makes an end to suffering ;By destroying all the fetters."
(ii) The Second Subchapter (Unfortunate)[]
134. Unfortunate (Duggata sans. Durgati)[]
On one occasion, while dwelling at Savatthi, the Lord (Buddha) said this: "Bhikkhus, this samsara is without discoverable beginning. A first point is not discerned of beings roaming and wandering on hindered by ignorance(avijja sans. avidya) and fettered by craving(tanha sans. trishna). Whenever you see anyone in misfortune, in misery, you can conclude: 'We too have experienced the same thing in this long course.' For what reason? Because, bhikkhus, this samsara is without discoverable beginning..(as in 124).. It is enough to be liberated(vimutta sans. vimukt) from them."
135. Happy (Sukhita sans. Sukhi)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), this samsara is without discoverable beginning.... Whenever you see anyone happy and fortunate, you can conclude: 'We too have experienced the same thing in this long course.' For what reason? Because, bhikkhus, this samsara is without discoverable beginning.... It is enough to be liberated(vimutta sans. vimukt) from them."
136. Thirty Bhikkhus (Timsamatta)[]
At Rajagaha in the Bamboo-Grove(Veluvan). Then thirty bhikkhus from Pava approached the Lord (Buddha) - all forest dwellers, almsfood eaters, rag-robe wearers, triple-robe users, yet all were still with fetters. 262 Having approached, they paid homage to the Lord (Buddha) and sat down to one side. Then it occurred to the Lord (Buddha):
"These thirty bhikkhus from Pava are all forest dwellers, almsfood eaters, rag-robe wearers, triple-robe users, yet all are still with fetters. Let me teach them the dhamma(path,law) in such a way that while they are sitting in these very seats their minds will be liberated(vimutta sans. vimukt) from the defilements by nonclinging."
Then the Lord (Buddha) addressed those bhikkhus thus: "Bhikkhus(monks)!"
"Venerable sir!" those bhikkhus replied. The Lord (Buddha) said this:
"Bhikkhus(Monks), this samsara is without discoverable beginning. A first point is not discerned of beings roaming and wandering on hindered by ignorance(avijja sans. avidya) and fettered by craving(tanha sans. trishna). What do you think, bhikkhus, which is more: the stream of blood that you have shed when you were beheaded as you roamed and wandered on through this long course - this or the water in the four great oceans?"
"As we understand the Dhamma taught by the Lord (Buddha), venerable sir, the stream of blood that we have shed when our heads were cut off as we roamed and wandered on through this long course - this alone is more than the water in the four great oceans."
"Good, good, bhikkhus! It is good that you understand the Dhamma taught by me in such a way. The stream of blood that you have shed as you roamed and wandered on through this long course - this alone is more than the water in the four great oceans. For a long time, bhikkhus, you have been cows, and when as cows you were beheaded, the stream of blood that you shed is greater than the waters in the four great oceans. For a long time you have been buffalo, sheep, goats, deer, chickens, and pigs.... For a long time you have been arrested as burglars, highwaymen, and adulterers, and when you were beheaded, the stream of blood that you shed is greater than the water in the four great oceans. For what reason? Because, bhikkhus, this samsara is without discoverable beginning..(as in 124).. It is enough to be liberated from them."
This is what the Lord (Buddha) said. Elated, those bhikkhus delighted in the Lord (Buddha)'s statement. And while this exposition was being spoken, the minds of the thirty bhikkhus from Pava were liberated from the defilements by nonclinging.
137-142.Mother,Father,Brother,Sister,Son,Daughter(Matu,Pitu,Bhatu,Bhagini,Putta,Dhitu)[]
I heard thus. At one time the Lord(Buddha) was living in the monastery donated by Anathapindika in Jeta's-Grove(Jetvana) in Savatthi.
From there the Lord(Buddha) addressed the monks:
"Monks, without an end is the samsara(train of rebirth), a beginning cannot be pointed out of beings enveloped in ignorance(avijja sans. avidya) and bound by craving(tanha sans. trishna), running from one rebirth to another.
"Monks, you cannot find a being who was previously not your mother...your father ... your brother ... your sister ... your son ... your daughter in the past, in this long train of rebirths.
"What is the reason? Monks, without an end is the train of rebirths, a discoverable beginning cannot be pointed out. A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving(tanha sans. trishna). For such a long time, bhikkhus, you have experienced suffering, anguish, and disaster, and swelled the cemetery.
It is enough to experience revulsion(nibbida) towards all sankhara([karma]sanskaras, compulsive-behavior-conditioning), enough to become dispassionate towards them, enough to be liberated(vimutta sans. vimukt) from them."
143. Mount Vepulla (Vepullapabbata sans. Vepulla-parvat)[]
On one occasion the Lord (Buddha) was dwelling at Rajagaha on Mount Vulture Peak. There the Lord (Buddha) addressed the bhikkhus thus: "Bhikkhus(monks)!"
"Venerable sir!" those bhikkhus replied. The Lord (Buddha) said this:
"Bhikkhus(Monks), this samsara is without discoverable beginning. A first point is not discerned of beings roaming and wandering on hindered by ignorance(avijja sans. avidya) and fettered by craving(tanha sans. trishna). In the past, bhikkhus, this Mount Vepulla was called Pacinavamsa, and at that time these people were called Tivaras. The life span of the Tivaras was 40,000 years. 263 They could climb Mount Pacinavamsa in four days and descend in four days. At that time the Lord (Buddha) Kakusandha, an Arahant, a Perfectly Enlightened One, had arisen in the world. His two chief disciples were named Vidhura and Sanjiva, an excellent pair. See, bhikkhus! That name for this mountain has disappeared, those people have died, and that Lord (Previous Buddha) has attained final Nibbana. So impermanent are sankhara([karma]sanskaras, compulsive-behavior-conditioning), bhikkhus, so unstable, so unreliable. It is enough, bhikkhus, to experience revulsion(nibbida) towards all sankhara(behavior-conditionings), enough to become dispassionate towards them, enough to be liberated(vimutta sans. vimukt) from them.
"[At another time] in the past, bhikkhus, this Mount Vepulla was called Vankaka, and at that time these people were called Rohitassas. The life span of the Rohitassas was 30,000 years. 264 They could climb Mount Vankaka in three days and descend in three days. At that time the Lord (Buddha) Konagamana, an Arahant, a Perfectly Enlightened One, had arisen in the world. His two chief disciples were named Bhiyyosa and Uttara, an excellent pair. See, bhikkhus! That name for this mountain has disappeared, those people have died, and that Lord (Buddha) has attained final Nibbana. So impermanent are sankhara(behavior-conditionings)..(as above).. It is enough to be liberated from them.
"[At still another time] in the past, bhikkhus, this Mount Vepulla was called Supassa, and at that time these people were called Suppiyas. The life span of the Suppiyas was 20,000 years. They could climb Mount Supassa in two days and descend in two days. At that time the Lord (Buddha) Kassapa, an Arahant, a Perfectly Enlightened One, had arisen in the world. His two chief disciples were named Tissa and Bharadvaja, an excellent pair. See, bhikkhus! That name for this mountain has disappeared, those people have died, and that Lord (Buddha) has attained final Nibbana. So impermanent are sankhara(behavior-conditioning)..(as above).. It is enough to be liberated from them.
"At present, bhikkhus, this Mount Vepulla is called Vepulla, and at present these people are called Magadhans. The life span of the Magadhans is short, limited, fleeting; one who lives long lives a hundred years or a little more. The Magadhans climb Mount Vepulla in an hour and descend in an hour. At present I have arisen in the world, an Arahant, a Perfectly Enlightened One.
My two chief disciples are named Sariputta and Moggallana, an excellent pair. There will come a time, bhikkhus, when the name for this mountain will have disappeared, when these people will have died, and I will have attained final Nibbana. So impermanent are sankhara(behavior-conditionings), bhikkhus, so unstable, so unreliable. It is enough, bhikkhus, to experience revulsion(nibbida) towards all sankhara(behavior-conditionings), enough to become dispassionate towards them, enough to be liberated from them."
This is what the Lord (Buddha) said. Having said this, the Fortunate One(Sugato), the Teacher(Sattha), further said this:
"This was called Pacinavamsa by the Tivaras; And Vankaka by the Rohitassas,
Supassa by the Suppiya people, Vepulla by the Magadhan folk.
"Impermanent, alas, are sankhara([karma]sanskaras, compulsive-behavior-conditioning); Subject to arising and decline.
Having arisen, they cease; Their removal is blissful." 265
Chapter 5 : Connected Discourses with Kassapa (Kassapasamyutta) {Samyutta-16}[]
144. Contentment (Santuttha sans. Santusht)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), this Kassapa is content with any kind of robe, and he speaks in praise of contentment with any kind of robe, and he does not engage in a wrong search, in what is improper, for the sake of a robe. 266 If he does not get a robe he is not agitated, and if he gets one he uses it without being tied to it, uninfatuated with it, not blindly absorbed in it, seeing the danger in it, understanding the escape. 267
"Bhikkhus, this Kassapa is content with any kind of almsfood ... with any kind of lodging ... with any kind of medicinal requisites ... and if he gets them he uses them without being tied to them, uninfatuated with them, not blindly absorbed in them, seeing the danger in them, understanding the escape.
"Therefore, bhikkhus, you should train yourselves thus: 'We will be content with any kind of robe, and we will speak in praise of contentment with any kind of robe, and we will not engage in a wrong search, in what is improper, for the sake of a robe. If we do not get a robe we will not be agitated, and if we get one we will use it without being tied to it, uninfatuated with it, not blindly absorbed in it, seeing the danger in it, understanding the escape.
"'We will be content with any kind of almsfood ... with any kind of lodging . . . with any kind of medicinal requisites . . . and if we get them we will use them without being tied to them, uninfatuated with them, not blindly absorbed in them, seeing the danger in them, understanding the escape.' Thus should you train yourselves.
"Bhikkhus, I will instruct you by the example of Kassapa or one who is similar to Kassapa. 268 Being instructed, you should practise accordingly." 269
145. Unafraid of Wrongdoing (Anottappi)[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Venerable Mahakassapa and the Venerable Sariputta were dwelling at Baranasi in the Deer-Park(Migdaye) at Isipatana. Then, in the evening, the Venerable Sariputta emerged from seclusion and approached the Venerable Mahakassapa. He exchanged greetings with the Venerable Mahakassapa and, when they had concluded their greetings and cordial talk, he sat down to one side and said to him:
"Friend, it is said that one who is not ardent and who is unafraid of wrongdoing is incapable of enlightenment, incapable of Nibbana, incapable of achieving the unsurpassed security from bondage; but one who is ardent and afraid of wrongdoing is capable of enlightenment, capable of Nibbana, capable of achieving the unsurpassed security from bondage. 270 In what way is this so, friend?"
"Here, friend, a bhikkhu(monk) does not arouse ardour by thinking:
'If unarisen evil harmful states arise in me, this may lead to my harm'; nor by thinking: 'If evil harmful states that have arisen in me are not abandoned, this may lead to my harm'; nor by thinking: 'If unarisen beneficial(kusala sans. kushal) states do not arise in me, this may lead to my harm'; nor by thinking: 'If beneficial(kusala) states that have arisen in me cease, this may lead to my harm.' Thus he is not ardent. 271
"And how, friend, is he unafraid of wrongdoing? Here, friend, a bhikkhu does not become afraid at the thought: 'If unarisen evil harmful states arise in me, this may lead to my harm' ... nor at the thought: 'If beneficial(kusala) states that have arisen in me cease, this may lead to my harm.' Thus he is unafraid of wrongdoing.
"It is in this way, friend, that one who is not ardent and who is unafraid of wrongdoing is incapable of enlightenment, incapable of Nibbana, incapable of achieving the unsurpassed security from bondage.
"And how, friend, is one ardent? Here, friend, a bhikkhu arouses ardour by thinking: 'If unarisen evil harmful states arise in me, this may lead to my harm' . . . and by thinking: 'If beneficial(kusala) states that have arisen in me cease, this may lead to my harm.' Thus he is ardent.
"And how, friend, is he afraid of wrongdoing? Here, friend, a bhikkhu becomes afraid at the thought: 'If unarisen evil harmful states arise in me, this may lead to my harm'; and at the thought: 'If beneficial(kusala) states that have arisen in me cease, this may lead to my harm.' Thus he is afraid of wrongdoing.
"It is in this way, friend, that one who is ardent and afraid of wrongdoing is capable of enlightenment, capable of Nibbana, capable of achieving the unsurpassed security from bondage."
146. Like the Moon (Candupama sans. Chandra-upama)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), you should approach families like the moon - drawing back the body and mind, always acting like newcomers, without impudence towards families. 272 Just as a man looking down an old well, a precipice, or a steep riverbank would draw back the body and mind, so too, bhikkhus, should you approach families.
"Bhikkhus, Kassapa approaches families like the moon - drawing back the body and mind, always acting like a newcomer, without impudence towards families. What do you think, bhikkhus, what kind of bhikkhu(monk) is worthy to approach families?"
"Venerable sir, our teachings are rooted in the Lord (Buddha), guided by the Lord (Buddha), take recourse in the Lord (Buddha). It would be good if the Lord (Buddha) would clear up the meaning of this statement. Having heard it from him, the bhikkhus will remember it."
Then the Lord (Buddha) waved his hand in space 273 and said:
"Bhikkhus, just as this hand does not get caught in space, is not held fast by it, is not bound by it, so when a bhikkhu approaches families his mind does not get caught, held fast, and bound in families, thinking: 'May those desiring gains acquire gains, may those desiring divine-merits(punya) make divine-merits(punya)!' 274 He is as elated and happy over the gains of others as he is over his own gains. Such a bhikkhu is worthy to approach families.
"Bhikkhus, when Kassapa approaches families his mind does not get caught, held fast, or bound in families, thinking:
'May those desiring gains acquire gains, may those desiring divine-merits(punya) make divine-merits(punya)!' He is as elated and happy over the gains of others as he is over his own gains.
"What do you think, bhikkhus, how is a bhikkhu's teaching of the dhamma(path,law) impure, and how is his teaching of the Dhamma pure?"
"Venerable sir, our teachings are rooted in the Lord (Buddha)...."
"Then listen and be mindful(manasikaro), bhikkhus, I will speak."
"Yes, venerable sir," those bhikkhus replied. The Lord (Buddha) said this:
"A bhikkhu teaches the Dhamma to others with the thought:
'Oh, may they listen to the Dhamma from me! Having listened, may they gain confidence in the Dhamma! Being confident, may they show their confidence to me!' 275 Such a bhikkhu's teaching of the Dhamma is impure.
"But a bhikkhu teaches the Dhamma to others with the thought: 'The Dhamma is well expounded by the Lord (Buddha), directly visible, immediate, inviting one to come and see, applicable cable, to be personally experienced by the wise. Oh, may they listen to the Dhamma from me! Having listened, may they understand the Dhamma! Having understood, may they practise accordingly!' Thus he teaches the Dhamma to others because of the intrinsic excellence of the Dhamma; he teaches the Dhamma to others from compassion and sympathy, out of tender concern. 276 Such a bhikkhu's teaching of the Dhamma is pure.
"Bhikkhus, Kassapa teaches the Dhamma to others with the thought: 'The dhamma(path,law) is well expounded by the Lord (Buddha).... Oh, may they listen to the Dhamma from me! Having listened, may they understand the Dhamma! Having understood, may they practise accordingly!' He teaches the Dhamma to others because of the intrinsic excellence of the Dhamma; he teaches the Dhamma to others from compassion and sympathy, out of tender concern.
"Bhikkhus, I will instruct you by the example of Kassapa or one who is similar to Kassapa. Being instructed, you should practise accordingly."
147. A Visitor of Families (Kulupaka)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), what do you think, what kind of bhikkhu(monk) is worthy to be a visitor of families, 277 and what kind of bhikkhu is not worthy to be a visitor of families?"
"Venerable sir, our teachings are rooted in the Lord (Buddha)...."
The Lord (Buddha) said this: "Bhikkhus, a bhikkhu might approach families with the thought: 'May they give donation to me, not hold back! May they donate me much, not a little! May they donate to me fine things, not shabby things! May they donate me promptly, not slowly! May they donate me considerately, not casually!' When a bhikkhu approaches families with such a thought, if they do not give donation, he thereby becomes hurt; on that account he experiences pain and displeasure. If they donate little rather than much ... If they donate shabby things rather than fine things ... If they give donation slowly rather than promptly ... If they give donation casually rather than considerately, he thereby becomes hurt; on that account he experiences pain and displeasure. Such a bhikkhu is not worthy to be a visitor of families.
"Bhikkhus, a bhikkhu might approach families with the thought:
'When among others' families, how could I possibly think: "May they give donation to me, not hold back! . . . May they give donation to me respectfully, not casually!"?' When a bhikkhu approaches families with such a thought, if they do not give donation ... if they give donation casually rather than considerately, he does not thereby become hurt; he does not on that account experience pain and displeasure. Such a bhikkhu is worthy to be a visitor of families.
"Bhikkhus, Kassapa approaches families with such a thought. . . . Thus if they do not give donation ... if they give donation casually rather than considerately, he does not thereby become hurt; he does not on that account experience pain and displeasure.
"Bhikkhus, I will instruct you by the example of Kassapa or one who is similar to Kassapa. Being instructed, you should practise accordingly."
148. Old (Jinna sans. Jeerna)[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling at Rajagaha in the Bamboo-Grove(Veluvan), the Squirrel-Sanctuary(Kalandak-Nivap). Then the Venerable Mahakassapa approached the Lord (Buddha), paid homage to him, and sat down to one side. The Lord (Buddha) then said to him: "You are old now, Kassapa, and those worn-out hempen rag-robes must be burdensome for you. Therefore you should wear robes offered by householders, Kassapa, accept meals given on invitation, and dwell close to me." 278
"For a long time, venerable sir, I have been a forest dweller and have spoken in praise of forest dwelling; I have been an almsfood eater and have spoken in praise of eating almsfood; I have been a rag-robe wearer and have spoken in praise of wearing ragrobes; I have been a triple-robe user and have spoken in praise of using the triple robe; I have been of few wishes and have spoken in praise of fewness of wishes; I have been content and have spoken in praise of contentment; I have been secluded and have spoken in praise of solitude; I have been aloof from society and have spoken in praise of aloofness from society; I have been energetic and have spoken in praise of arousing energetic-strength(viriya)." 279
"Considering what benefit, Kassapa, have you long been a forest dweller . . (as above). . and spoken in praise of arousing energetic-strength?"
"Considering two benefits, venerable sir. For myself I see a pleasant dwelling in this very life, and I have compassion for later generations, thinking, 'May those of later generations follow my example!' 280 For when they hear, 'The enlightened disciples of the Buddha were for a long time forest dwellers and spoke in praise of forest dwelling . . . were energetic and spoke in praise of arousing energetic-strength,' then they will practise accordingly, and that will lead to their welfare and happiness(sukh) for a long time. Considering these two benefits, venerable sir, I have long been a forest dweller . . . and have spoken in praise of arousing energetic-strength(viriya)."
"Good, good, Kassapa! You are practising for the welfare and happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of devas(angels) and humans. Therefore, Kassapa, wear worn-out hempen rag-robes, walk for alms, and dwell in the forest."
149. Instruction (1) (Ovada1)[]
At Rajagaha in the Bamboo-Grove(Veluvan). Then the Venerable Mahakassapa approached the Lord (Buddha), paid homage to him, and sat down to one side. The Lord (Buddha) then said to him; "Instruct the bhikkhus, Kassapa, give them a dhamma(path,law) talk. Either I should instruct the bhikkhus, Kassapa, or you should. Either ! should give them a Dhamma talk or you should." 281
"Venerable sir, the bhikkhus are difficult to admonish now and they have qualities which make them difficult to admonish. 28 They are impatient and do not accept instruction respectfully Here, venerable sir, I saw a bhikkhu(monk) named Bhanda, a pupil of Ananda, and a bhikkhu named Abhinjika, a pupil of Anuruddha, competing with each other in regard to their learning, saying:
'Come, bhikkhu, who can speak more? Who can speak better? Who can speak longer?'"
Then the Lord (Buddha) addressed a certain bhikkhu thus:
"Come, bhikkhu, tell the bhikkhu Bhanda and the bhikkhu Abhinjika in my name that the Teacher calls them."
"Yes, venerable sir," that bhikkhu replied, and he went to those bhikkhus and told them: "The Teacher calls the venerable ones."
"Yes, friend," those bhikkhus replied, and they approached the Lord (Buddha), paid homage to him, and sat down to one side. The Lord (Buddha) then said to them: "Is it true, bhikkhus, that you have been competing with each other in regard to your learning, as to who can speak more, who can speak better, who can speak longer?"
"Yes, venerable sir."
"Have you ever known me to teach the dhamma(path,law) thus: 'Come, bhikkhus, compete with each other in regard to your learning, and see who can speak more, who can speak better, who can speak longer'?"
"No, venerable sir."
"Then if you have never known me to teach the Dhamma thus, what do you senseless men know and see that, having gone-forth(initiated,pabajjit) in such a well-expounded Dhamma and Discipline, you compete with each other in regard to your learning, as to who can speak more, who can speak better, who can speak longer?"
Then those bhikkhus prostrated themselves with their heads at the Lord (Buddha)'s feet and said: "Venerable sir, we have committed a transgression - so childish(unwise), so confused, so inept were we in that, having gone-forth(initiated,pabajjit) in such a well-expounded Dhamma and Discipline, we competed with each other in regard to our learning, as to who can speak more, who can speak better, who can speak longer. Venerable sir, may the Lord (Buddha) pardon us for our transgression seen as a transgression for the sake of future restraint."
"Surely, bhikkhus, you have committed a transgression - so childish(unwise), so confused, so inept were you - in that, having gone-forth(initiated,pabajjit) in such a well-expounded Dhamma and Discipline, you competed with each other in regard to your learning.... But since you see your transgression as a transgression and make amends for it in accordance with the Dhamma, we pardon you for it. For it is growth in the Noble One's Discipline when one sees one's transgression as a transgression, makes amends for it in accordance with the Dhamma, and undertakes future restraint."
150.Instruction (2) (Ovada2)[]
At Rajagaha in the Bamboo-Grove(Veluvan). Then the Venerable Mahakassapa approached the Lord (Buddha), paid homage to him, and sat down to one side. The Lord (Buddha) then said to him: "Instruct the bhikkhus, Kassapa, give them a dhamma(path,law) talk. Either I should instruct the bhikkhus, Kassapa, or you should. Either I should give them a Dhamma talk or you should."
"Venerable sir, the bhikkhus are difficult to admonish now, and they have qualities which make them difficult to admonish. They are impatient and do not accept instruction respectfully. Venerable sir, 283 for one who has no faith in regard to beneficial(kusala sans. kushal) states, no sense of shame, no fear of wrongdoing, no energetic-strength(viriya), and no illuminated-insight(panna), whether day or night comes only loss is to be expected in regard to beneficial(kusala) states, not growth. Just as, during the dark fortnight, whether day or night comes the moon declines in colour, circularity, and luminosity, in diameter and circumference, so too, venerable sir, for one who has no faith in beneficial(kusala) states, no sense of shame, no fear of wrongdoing, no energetic-strength, and no illuminated-insight(panna), whether day or night comes only loss is to be expected in regard to beneficial(kusala) states, not growth.
"A person without faith, venerable sir: this is a case for loss. A person without a sense of shame ... who is unafraid of wrongdoing ... who is lazy ... unwise ... angry ... malicious: this is a case for loss. When there are no bhikkhus who are instructers, this is a case for loss.
"Venerable sir, for one who has faith in regard to beneficial(kusala) states, a sense of shame, fear of wrongdoing, energetic-strength, and illuminated-insight(panna), whether day or night comes only growth is to be expected in regard to beneficial(kusala) states, not loss. Just as, during the bright fortnight, whether day or night comes the moon grows in colour, circularity, and luminosity, in diameter and circumference, so too, venerable sir, for one who has faith in beneficial(kusala) states, a sense of shame, fear of wrongdoing, energetic-strength, and illuminated-insight(panna). whether day or night comes only growth is to be expected in regard to beneficial(kusala) states, not loss.
"A person with faith, venerable sir: this is not case of loss. A person with a sense of shame ... who is afraid of wrongdoing ... energetic ... wise ... without anger ... without malice: this is not a case of loss. When there are bhikkhus who are instructers: this one will have no loss."
"Good, good, Kassapa!"
(The Buddha then repeats the entire statement of the Venerable Mahakassapa.)
151. Instruction (3) (Ovada3)[]
At Rajagaha in the Bamboo-Grove(Veluvan). Then the Venerable Mahakassapa approached the Lord (Buddha), paid homage to him, and sat down to one side. The Lord (Buddha) then said to him: "Instruct the bhikkhus, Kassapa, give them a dhamma(path,law) talk. Either I should instruct the bhikkhus, Kassapa, or you should. Either I should give them a Dhamma talk or you should."
"Venerable sir, the bhikkhus are difficult to admonish now, and they have qualities which make them difficult to admonish. They are impatient and do not accept instruction respectfully."
"Just so, Kassapa, in the past the elder bhikkhus were forest dwellers and spoke in praise of forest dwelling; they were almsfood eaters and spoke in praise of eating almsfood; they were rag-robe wearers and spoke in praise of wearing rag-robes; they were triple-robe users and spoke in praise of using the triple robe; they were of few wishes and spoke in praise of fewness of wishes; they were content and spoke in praise of contentment; they were secluded and spoke in praise of solitude; they were aloof from society and spoke in praise of aloofness from society; they were energetic and spoke in praise of arousing energetic-strength(viriya).
"Then, when a bhikkhu(monk) was a forest dweller and spoke in praise of forest dwelling . . . . . when he was energetic and spoke in praise of arousing energetic-strength, the elder bhikkhus would invite him to a seat, saying: 'Come, bhikkhu. What is this bhikkhu's name? This is an excellent bhikkhu. This bhikkhu is keen on training. Come, bhikkhu, here's a seat, sit down.' Then it would occur to the newly ordained bhikkhus: 'It seems that when a bhikkhu is a forest dweller and speaks in praise of forest dwelling . . . when he is energetic and speaks in praise of arousing energetic-strength, the elder bhikkhus invite him to a seat... They would practise accordingly, and that would lead to their welfare and happiness(sukh) for a long time.
"But now, Kassapa, the elder bhikkhus are no longer forest dwellers and do not speak in praise of forest dwelling ..... they are no longer energetic and do not speak in praise of arousing energetic-strength(viriya). Now it is the bhikkhu who is well known and famous, one who gains robes, almsfood, lodgings, and medicinal requisites, that the elder bhikkhus invite to a seat, saying: 'Come, bhikkhu. What is this bhikkhu's name? This is an excellent bhikkhu. This bhikkhu is keen on the company of his brothers in the holy celibate life(brahmacariya). Come, bhikkhu, here's a seat, sit down.' Then it occurs to the newly ordained bhikkhus: 'It seems that when a bhikkhu is well known and famous, one who gains robes, almsfood, lodgings, and medicinal requisites, the elder bhikkhus invite him to a seat....' They practise accordingly, and that leads to their harm and suffering for a long time.
"If, Kassapa, one speaking rightly could say: 'Those leading the holy celibate life(brahmacariya) have been ruined by the ruination of those who lead the holy celibate life(brahmacariya); those leading the holy celibate life(brahmacariya) have been vanquished by the vanquishing of those who lead the holy celibate life(brahmacariya),' 284 it is just thus that one could rightly say this."
152. Jhanas(Self Absorptive Trance) and divine-Powers'-knowledge (Jhanabhinna sans. Dhyan-abhi-gyan)[]
( IMPORTANT : Nine Jhana [Dhyansamadhi] states & Six divine-knowledges(abhinna)\Magical-powers)
(1) First Jhana (Sans. Dhyan samadhi 1)
At Savatthi.
[Buddha:] "Bhikkhus(monks), to whatever extent I wish, secluded from sensual pleasures, secluded from harmful states, I enter and dwell in the first jhana, which is accompanied by thought and examination, with bliss(piti/preeti) and happiness(sukh) born of seclusion. Kassapa too, to whatever extent he wishes, secluded from sensual pleasures, secluded from harmful states, enters and dwells in the first jhana.
(2) Second Jhana (Sans. Dhyan samadhi 2)
"Bhikkhus, to whatever extent I wish, with the subsiding of thought and examination, I enter and dwell in the second jhana, which has internal confidence and singularity-of-mind(ekodibhavam), is without thought and examination, and has bliss and happiness born of samadhi(trance)state. Kassapa too, to whatever extent he wishes, with the subsiding of thought and examination, enters and dwells in the second jhana.
(3) Third Jhana (Sans. Dhyan samadhi 3)
"Bhikkhus, to whatever extent I wish, with the fading away as well of bliss(piti/preeti), I dwell equanimous, meditating(satima) and completely comprehending (sampajano), I experience happiness with the body; I enter and dwell in the third jhana of which the noble ones declare: 'He is equanimous, meditative, one who dwells happily.' Kassapa too, to whatever extent he wishes, enters and dwells in the third jhana.
(4) Fourth Jhana (Sans. Dhyan samadhi 4)
"Bhikkhus, to whatever extent I wish, with the abandoning of happiness and sorrow, and with the previous passing away of joy and displeasure, I enter and dwell in the fourth jhana, which is neither painful nor pleasant and includes the purification of meditation(sati) by equanimity(upekkha). Kassapa too, to whatever extent he wishes, enters and dwells in the fourth jhana.
(5) Fifth Jhana (Sans. Dhyan samadhi 5)
"Bhikkhus, to whatever extent I wish, with the complete transcendence of perception(sanna sans. sangya) of the form, with the passing away of perception of sensory impingement(patigha), with un-engrossed to diversity of perceptions, becoming aware that 'space is infinite,' I enter and dwell in the faculty of the infinity of space. Kassapa too, to whatever extent he wishes, enters and dwells in the faculty of the infinity of space.
(6) Sixth Jhana (Sans. Dhyan samadhi 6)
"Bhikkhus, to whatever extent I wish, by completely transcending the faculty of the infinity of space, aware that 'consciousness(vinnana sans. vigyan) is infinite,' I enter and dwell in the faculty of the infinity of consciousness. Kassapa too, to whatever extent he wishes, enters and dwells in the faculty of the infinity of consciousness.
(7) Seventh Jhana (Sans. Dhyan samadhi 7)
"Bhikkhus, to whatever extent I wish, by completely transscending the faculty of the infinity of consciousness, aware that 'there is nothing,' I enter and dwell in the faculty of nothingness. Kassapa too, to whatever extent he wishes, enters and dwells in the faculty of nothingness.
(8) Eighth Jhana (Sans. Dhyan samadhi 8)
"Bhikkhus, to whatever extent I wish, by completely transcending the faculty of nothingness, I enter and dwell in the faculty of neither-perception-nor-nonperception. Kassapa too, to whatever extent he wishes, enters and dwells in the faculty of neither-perception-nor-nonperception.
(9) Ninth Jhana (Sans. Dhyan samadhi 9)
"Bhikkhus, to whatever extent I wish, by completely transcending the faculty of neither-perception-nor-nonperception, I enter and dwell in the cessation(nirodha) of perception(sanna sans. sangya) and sensation(vedana). Kassapa too, to whatever extent he wishes, enters and dwells in the cessation of perception and sensation(vedana).
SIX DIVINE KNOWLEDGES(ABHINNAS)\MAGICAL-POWERS
1.Divine-knowledge of Magic(Iddhi sans Riddhi)
"Bhikkhus, to whatever extent I wish, I wield the various kinds of spiritual-power(iddhi\riddhi): having been one, I become many; having been many, I become one; I appear and vanish; I go unhindered through a wall, through a rampart, through a mountain as though through space; I dive in and out of the earth as though it were water; I walk on water without sinking as though it were earth; seated cross-legged, I travel in space like a bird; with my hand I touch and stroke the moon and sun so powerful and mighty; I exercise mastery with the body as far as the brahma(arch-angel) world. Kassapa too, to whatever extent he wishes, wields the various kinds of spiritual-power(iddhi\riddhi).
2.Divine Hearing
"Bhikkhus, to whatever extent I wish, with the divine ear element(dhatu), which is purified and surpasses the human, I hear both kinds of sounds, the divine and human, those that are far as well as near. Kassapa too, to whatever extent he wishes, with the divine ear element, which is purified and surpasses the human, hears both kinds of sounds.
3.Knowing Other's Minds
"Bhikkhus, to whatever extent I wish, I understand the minds of other beings and persons, having encompassed them with my own mind. I understand a mind with lust(raag) as a mind with lust(raag); a mind without lust(raag) as a mind without lust(raag); a mind with hatred(dosa\dvesh) as a mind with hatred(dosa\dvesh); a mind without hatred(dosa\dvesh) as a mind without hatred(dosa\dvesh); a mind with delusion(moha) as a mind with delusion(moha); a mind without delusion(moha) as a mind without delusion(moha); a contracted mind as contracted and a distracted mind as distracted; an exalted mind as exalted and an unexalted mind as unexalted; a surpassable mind as surpassable and an unsurpassable mind as unsurpassable; a samadhi(trance)state mind as in-samadhi(trance)state and an not-in-samadhi(trance)state mind as not-in-samadhi(trance)state; a liberated(vimutta sans. vimukt) mind as liberated and an unliberated mind as unliberated. Kassapa too, to whatever ever extent he wishes, understands the minds of other beings and persons, having encompassed them with his own mind.
4.Knowing Past Lives
"Bhikkhus, to whatever extent I wish, I recollect my manifold past abodes, that is, one past-birth, two past-births, three past-births, four past-births, five past-births, ten past-births, twenty past-births, thirty past-births, forty past-births, fifty past-births, a hundred past-births, a thousand past-births, a hundred thousand past-births, many aeons(kappa\kalpa) of world-contraction, many aeons of world-expansion, many aeons of world-contraction and expansion thus: There I was so named, of such a clan, with such an appearance, such was my food, such my experience of happiness and sorrow, such my life span; passing away from there, I was reborn elsewhere, and there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of happiness and sorrow, such my life span; passing away from there, I was reborn here.' Thus I recollect my manifold past abodes with their modes and details. Kassapa too, to whatever extent he wishes, recollects his manifold past abodes with their modes and details.
5.Divine Eye
"Bhikkhus, to whatever extent I wish, with the divine eye, which is purified and surpasses the human, I see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and I understand how beings go on according to their kamma(karma) thus: 'These beings who engaged in misconduct of body, speech, and mind, who reviled the noble ones, held wrong view, and undertook actions based on wrong view, with the breakup of the body, after death, have been reborn in a state of misery, in a bad destination, in the nether world, in hell; but these beings who engaged in good conduct of body, speech, and mind, who did not revile the noble ones, who held right view, and undertook action based on right view, with the breakup of the body, after death, have been reborn in a good destination(sugati), in a heavenly world.' Thus with the divine eye, which is purified and surpasses the human, I see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and I understand how beings go on according to their kamma. Kassapa too, to whatever extent he wishes, with the divine eye, which is purified and surpasses the human, sees(in meditation,passato) beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings go on according to their kamma.
6.Knowing Liberation(Vimutti sans. Vimukti)
"Bhikkhus, by the destruction(khaya\kshaya) of the defilements, in this very life I enter and dwell in the defilement-free liberation(vimutti sans. vimukti) of mind, liberation by illuminated-insight(panna), realizing it for myself with divine-knowledge(abhinna) 285 Kassapa too, by the destruction of the defilements, in this very life enters and dwells in the defilement-free liberation of mind, liberation by illuminated-insight(panna), realizing it for himself with divine-knowledge."
153. The Bhikkhunis' Quarters (Upassaya)[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Venerable Mahakassapa was dwelling at Savatthi in Jeta's-Grove(Jetvana), Anathapindika's Park.
Then, in the morning, the Venerable Ananda dressed and, taking bowl and robe, he approached the Venerable Mahakassapa and said: "Come, Venerable Kassapa, let us go to the bhikkhunis' quarters." 286
"You go, friend Ananda, you're the busy one with many duties."
A second time the Venerable Ananda said to the Venerable Mahakassapa: "Come, Venerable Kassapa, let us go to the bhikkhunis' quarters."
"You go, friend Ananda, you're the busy one with many duties."
A third time the Venerable Ananda said to the Venerable Mahakassapa: "Come, Venerable Kassapa, let us go to the bhikkhunis' quarters."
Then, in the morning, the Venerable Mahakassapa dressed and, taking bowl and robe, went to the bhikkhunis' quarters with the Venerable Ananda as his companion. When he arrived he sat down on the appointed seat. Then a number of bhikkhunis approached the Venerable Mahakassapa, paid homage to him, and sat down to one side. As they were sitting there, the Venerable Mahakassapa instructed, inspired, and gladdened those bhikkhunis with a Dhamma talk, after which he rose from his seat and departed.
Then the bhikkhuni Thullatissa, being displeased, expressed her displeasure thus: "How can Master Mahakassapa think of speaking on the dhamma(path,law) in the presence of Master Ananda, the Videhan sage? 288 For Master Mahakassapa to think of speaking on the Dhamma in the presence of Master Ananda, the Videhan sage - this is just as if a needle-peddler would think he could sell a needle to a needle-maker!"
The Venerable Mahakassapa overheard the bhikkhuni Thullatisa making this statement and said to the Venerable Ananda:
"How is it, friend Ananda, am I the needle-peddler and you the needle-maker, or am I the needle-maker and you the needle-peddler?"
"Be patient. Venerable Kassapa, women are childish(unwise)." 289
"Hold it, friend Ananda! Don't give the Sangha(fraternity) occasion to investigate you further. 290 What do you think, friend Ananda, was it you that the Lord (Buddha) brought forward in the presence of the bhikkhu(monk) Sangha, saying: 'Bhikkhus, to whatever extent I wish, secluded from sensual pleasures, secluded from harmful states, I enter and dwell in the first jhana, which is accompanied by thought and examination, with bliss(piti/preeti) and happiness(sukh) born of seclusion. Ananda too, to whatever extent he wishes, secluded from sensual pleasures, secluded from harmful states, enters and dwells in the first jhana'?"
"No, venerable sir."
"I was the one, friend, that the Lord (Buddha) brought forward in the presence of the Bhikkhu Sangha, saying: 'Bhikkhus, to whatever extent I wish, ... I enter and dwell in the first jhana.... Kassapa too, to whatever extent he wishes, enters and dwells in the first jhana.'
(The same exchange is repeated for the remaining meditative attainments and the six divine-knowledges(abhinna)\magical-powers, all as in the preceding sutta[2.152].)
"I was the one, friend, that the Lord (Buddha) brought forward in the presence of the Bhikkhu Sangha, saying: 'Bhikkhus, by the destruction(khaya\kshaya) of the defilements, in this very life I enter and dwell in the defilement-free liberation(vimutti sans. vimukti) of mind, liberation by illuminated-insight(panna), realizing it for myself with divine-knowledge(abhinna). Kassapa too, by the destruction of the defilements, in this very life enters and dwells in the defilement-free liberation of mind, liberation by illuminated-insight(panna), realizing it for himself with divine-knowledge.'
"Friend, one might just as well think that a bull elephant seven or seven and a half cubits high could be concealed by a palm leaf as think that my six divine-knowledges(abhinna) could be concealed." 291
But the bhikkhuni Thullatissa fell away from the holy celibate life(brahmacariya). 292
154. The Robe (Civara)[]
On one occasion the Venerable Mahakassapa was dwelling in Rajagaha in the Bamboo-Grove(Veluvan), the Squirrel-Sanctuary(Kalandak-Nivap). Now on that occasion the Venerable Ananda was wandering on tour in Dakkhinagiri together with a large Sangha(fraternity) of bhikkhus. 293 Now on that occasion thirty bhikkhus - pupils of the Venerable Ananda - most of them youngsters, had given up the training and had returned to the lower life.
When the Venerable Ananda had wandered on tour in Dakkhinagiri as long as he wanted, he came back to Rajagaha, to the Bamboo-Grove(Veluvan), the Squirrel-Sanctuary(Kalandak-Nivap). He approached the Venerable Mahakassapa, paid homage to him, and sat down to one side, and the Venerable Mahakassapa said to him: "Friend Ananda, for how many reasons did the Lord (Buddha) lay down the rule that bhikkhus should not take meals among families in groups of more than three?" 294
"The Lord (Buddha) laid down this rule for three reasons, Venerable Kassapa: for restraining ill-behaved persons and for the comfort of well-behaved bhikkhus, [with the intention,] 'May those of evil wishes, by forming a faction, not create a schism in the Sangha(fraternity)!'; and out of sympathy towards families. 295 It is for these three reasons. Venerable Kassapa, that the Lord (Buddha) laid down this rule."
"Then why, friend Ananda, are you wandering about with these young bhikkhus who are unguarded in their sense faculties, immoderate in eating, and not devoted to wakefulness? One would think you were wandering about trampling on crops; one would think you were wandering about destroying families. Your retinue is breaking apart, friend Ananda, your young followers are slipping away. But still this youngster does not know his measure!"
"Grey hairs are growing on my head. Venerable Kassapa. Can't we escape being called a youngster by the Venerable Mahakassapa?" 296 [219]
"Friend Ananda, it is just because you wander around with these young bhikkhus who are unguarded in their sense faculties ... But still this youngster does not know his measure!"
The bhikkhuni Thullananda heard: 297 "Master Mahakassapa has disparaged Master Ananda, the Videhan sage, by calling him a youngster." Then, being displeased at this, she expressed her displeasure thus: "How can Master Mahakassapa, who was formerly a member of another sect, 298 think to disparage Master Ananda, the Videhan sage, by calling him a youngster?"
The Venerable Mahakassapa overheard the bhikkhuni Thullananda making this statement and said to the Venerable Ananda:
"Surely, friend Ananda, the bhikkhuni Thullananda made that statement rashly, without consideration. For since I shaved off my hair and beard, put on saffron robes, and went forth from the homely life to hermit life, I do not recall ever having acknowledged any other teacher except the Lord (Buddha), the Arahant, the Perfectly Enlightened One.
"In the past, friend, when I was still a householder, it occurred to me: 'Household life is confinement, a path of dust, going-forth(initiation,pabajja) is like the open air. It is not easy for one living at home to lead the perfectly complete, perfectly purified holy celibate life(brahmacariya), which is like polished conch. Let me then shave off my hair and beard, put on saffron robes, and go forth from the household life into hermit life.' Some time later I had an outer robe made from patches of cloth; 299 then, acknowledging those who were arahants in the world [as models], I shaved off my hair and beard, put on saffron robes, and went forth from the household life into hermit life.
"When I had thus gone-forth(initiated,pabajjit), I was travelling along a road when I saw the Lord (Buddha) sitting by the Bahuputta Shrine between Rajagaha and Nalanda 300 Having seen him, I thought:
'If I should ever see the Teacher, it is the Lord (Buddha) himself that I would see. If I should ever see the Fortunate One(Sugato), it is the Lord (Buddha) himself that I would see. If I should ever see the Perfectly Enlightened One, it is the Lord (Buddha) himself that I would see.' Then I prostrated myself right there at the Lord (Buddha)' s feet and said to him: 'Venerable sir, the Lord (Buddha) is my teacher, I am his disciple. Venerable sir, the Lord (Buddha) is my teacher, I am his disciple.' 301
"When I had said this, the Lord (Buddha) said to me: 'Kassapa, if one who does not know and see should say to a disciple so single-minded as yourself: "I know, I see," his head would split. But knowing, Kassapa, I say, "I know"; seeing, I say, "I see." 302
"'Therefore, Kassapa, you should train yourself thus: "I will arouse a keen sense of shame and fear of wrongdoing towards elders, the newly ordained, and those of middle status." Thus should you train yourself.
"'Therefore, Kassapa, you should train yourself thus:
"Whenever I listen to any dhamma(path,law) connected with the beneficial(kusala sans. kushal), I will listen to it with eager ears, attending to it as a matter of vital concern, applying my whole mind to it." 303 Thus should you train yourself.
"'Therefore, Kassapa, you should train yourself thus: "I will never relinquish meditation(sati) directed to the body associated with joy." Thus should you train yourself.' 304
"Then, having given me this instruction, the Lord (Buddha) rose from his seat and departed. [221] For seven days, friend, I ate the country's almsfood as a debtor, but on the eighth day final knowledge arose. 305
"Then, friend, the Lord (Buddha) descended from the road and went to the foot of a tree. I folded in four my outer robe of patches and said to him: 'Venerable sir, let the Lord (Buddha) sit down here. This will lead to my welfare and happiness(sukh) for a long time.' The Lord (Buddha) sat down on the appointed seat and said to me: 'Your outer robe of patches is soft, Kassapa.' - 'Venerable sir, let the Lord (Buddha) accept my outer robe of patches, out of compassion.' - 'Then will you wear my worn-out hempen ragrobes?' - 'I will, venerable sir.' Thus I offered the Lord (Buddha) my outer robe of patches and received from him his worn-out hempen rag-robes. 307
"If, friend, one speaking rightly could say of anyone: 'He is a son of the Lord (Buddha), born of his breast, born of his mouth, born of the Dhamma, created by the Dhamma, an heir to the Dhamma, a receiver of worn-out hempen rag-robes,' it is of me that one could rightly say this. 308
"Friend, to whatever extent I wish, secluded from sensual pleasures, secluded from harmful states, I enter and dwell in the first jhana, which is accompanied by thought and examination, [222] with bliss(piti/preeti) and happiness born of seclusion.... (As in 9)
"Friend, by the destruction(khaya\kshaya) of the defilements, in this very life I enter and dwell in the defilement-free liberation(vimutti sans. vimukti) of mind, liberation by illuminated-insight(panna), realizing it for myself with divine-knowledge(abhinna).
"Friend, one might just as well think that a bull elephant seven or seven and a half cubits high could be concealed by a palm leaf as think that my six divine-knowledges(abhinna) could be concealed." 309
But the bhikkhuni Thullananda fell away from the holy celibate life(brahmacariya).
155. After Death (Parammarana)[]
On one occasion the Venerable Mahakassapa and the Venerable Sariputta were dwelling at Baranasi in the Deer-Park(Migdaye) at Isipatana. Then, in the evening, the Venerable Sariputta emerged from seclusion and approached the Venerable Mahakassapa. He exchanged greetings with the Venerable Mahakassapa and, when they had concluded their greetings and cordial talk, he sat down to one side and said to him:
"How is it, friend Kassapa, does the Tathagata exist after death?" 310
"The Lord (Buddha), friend, has not declared this: 'The Tathagata exists after death.'"
"Then, friend, does the Tathagata not exist after death?"
"The Lord (Buddha), friend, has not declared this either: 'The Tathagata does not exist after death.'" [223]
"How is it then, friend, does the Tathagata both exist and not exist after death?"
"The Lord (Buddha), friend, has not declared this: 'The Tathagata both exists and does not exist after death.'"
"Then, friend, does the Tathagata neither exist nor not exist after death?"
"The Lord (Buddha), friend, has not declared this either: 'The Tathagata neither exists nor does not exist after death.'"
"Why hasn't the Lord (Buddha) declared this, friend?"
"Because this is unbeneficial, irrelevant to the fundamentals of the holy celibate life(brahmacariya), and does not lead to revulsion(nibbida), to dispassion, to cessation(nirodha), to peace, to divine-knowledge(abhinna), to enlightenment, to Nibbana. Therefore the Lord (Buddha) has not declared this."
"And what, friend, has the Lord (Buddha) declared?"
"The Lord (Buddha), friend, has declared: 'This is suffering,' and 'This is the origin of suffering,' and 'This is the cessation of suffering,' and 'This is the way leading to the cessation of suffering.'"
"And why, friend, has the Lord (Buddha) declared this?"
"Because, friend, this is beneficial, relevant to the fundamentals of the holy celibate life(brahmacariya), and leads to revulsion, to dispassion, to cessation, to peace, to divine-knowledge(abhinna), to enlightenment, to Nibbana. Therefore the Lord (Buddha) has declared this."
156. Counterfeit of True Dhamma (Saddhammappatirupaka sans. Sat-dharmapya-atirupa)[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling at Savatthi in Jeta's-Grove(Jetvana), Anathapindika's Park. Then the Venerable Mahakassapa approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:
"Venerable sir, what is the reason, what is the cause, why formerly there were fewer training rules but more bhikkhus were established in final knowledge, while now there are more training rules but fewer bhikkhus are established in final knowledge?" 311
"That's the way it is, Kassapa. When beings are deteriorating and the true dhamma(path,law) is disappearing there are more training rules but fewer bhikkhus are established in final knowledge. Kassapa, the true Dhamma does not disappear so long as a counterfeit of the true Dhamma has not arisen in the world. But when a counterfeit of the true Dhamma arises in the world, then the true Dhamma disappears. 312
"Just as, Kassapa, gold does not disappear so long as counterfeit gold has not arisen in the world, but when counterfeit gold arises then true gold disappears, so the true Dhamma does not disappear so long as a counterfeit of the true Dhamma has not arisen in the world, but when a counterfeit of the true Dhamma arises in the world, then the true Dhamma disappears.
"It is not the earth element(dhatu), Kassapa, that causes the true Dhamma to disappear, nor the water element(dhatu), nor the heat element(dhatu), nor the air element(dhatu). It is the senseless people who arise right here who cause the true Dhamma to disappear.
"The true Dhamma does not disappear all at once in the way a ship sinks. 313 There are, Kassapa, five detrimental things 314 that lead to the decay and disappearance of the true Dhamma. What are the five? Here the bhikkhus, the bhikkhunis, the male lay followers, and the female lay followers dwell without reverence towards the Teacher; they dwell without reverence towards the Dhamma; they dwell without reverence towards the Sangha(fraternity); they dwell without reverence towards the training; they dwell without reverence towards samadhi(trance)state 315 These, Kassapa, are the five detrimental things that lead to the decay and disappearance of the true Dhamma.
"There are five things, Kassapa, that lead to the longevity of the true Dhamma, to its nondecay and nondisappearance. What are the five? Here the bhikkhus, the bhikkhunls, the male lay followers, and the female lay followers dwell with reverence towards the Teacher; they dwell with reverence towards the Dhamma; they dwell with reverence towards the Sangha; they dwell with reverence towards the training; they dwell with reverence towards samadhi(trance)state. These, Kassapa, are the five things that lead to the longevity of the true Dhamma, to its nondecay and nondisappearance."
Chapter 6 : Connected Discourses on Gains and Honour (Labhasakkarasamyutta sans. Labh-satkar-samyutta) {Samyutta-17}[]
(i) The First Subchapter (Dreadful)[]
157. Dreadful (Daruna)[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling at Savatthi in Jeta's-Grove(Jetvana), Anathapindika's Park. There the Lord (Buddha) addressed the bhikkhus thus: "Bhikkhus(monks)!"
"Venerable sir!" those bhikkhus replied. The Lord (Buddha) said this:
"Bhikkhus(Monks), dreadful are gain, honour, and praise, bitter, vile, obstructive to achieving the unsurpassed security from bondage. 316 Therefore, bhikkhus, you should train yourselves thus: 'We will abandon the arisen gain, honour, and praise, and we will not let the arisen gain, honour, and praise persist obsessing our minds.' Thus should you train yourselves."
158. The Hook (Balisa)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), dreadful are gain, honour, and praise, bitter, vile, obstructive to achieving the unsurpassed security from bondage. Suppose a fisherman would cast a baited hook into a deep lake, and a fish on the lookout for food would swallow it. That fish, having swallowed the fisherman's hook, would meet with calamity and disaster, and the fisherman could do with it as he wishes.
"'Fisherman,' bhikkhus: this is a designation for Mara(Satan) the Evil One. 'Baited hook': this is a designation for gain, honour, and praise. Any bhikkhu(monk) who relishes and enjoys the arisen gain, honour, and praise is called a bhikkhu who has swallowed the baited hook, who has met with calamity and disaster, and the Evil One can do with him as he wishes. So dreadful, bhikkhus, are gain, honour, and praise, so bitter, vile, obstructive to achieving the unsurpassed security from bondage. Therefore, bhikkhus, you should train yourselves thus: 'We will abandon the arisen gain, honour, and praise, and we will not let the arisen gain, honour, and praise persist obsessing our minds.' Thus should you train yourselves."
159. The Turtle (Kumma)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), dreadful are gain, honour, and praise ..(as in 157).. Once in the past there was a large family of turtles that had been living for a long time in a certain lake. 317 Then one turtle said to another: 'Dear turtle, do not go to such and such a region.' But that turtle went to that region, and a hunter struck him with a corded harpoon. 318 Then that turtle approached the first one. When the first turtle saw him coming in the distance, he said to him: 'I hope, dear turtle, that you didn't go to that region.' - 'I did go to that region, dear.' - 'I hope you haven't been hit or struck, dear.' - 'I haven't been hit or struck; but there is this cord constantly following behind me.' - 'Indeed you've been hit, dear turtle, indeed you've been struck! Your father and grandfather also met with calamity and disaster on account of such a cord. Go now, dear turtle, you are no longer one of us.'
"'Hunter,' bhikkhus: this is a designation for Mara(Satan) the Evil One. 'Corded harpoon': this is a designation for gain, honour, and praise. 'Cord': this is a designation for delight(nandi\anand) and lust(raag). Any bhikkhu(monk) who relishes and enjoys the arisen gain, honour, and praise is called a bhikkhu who has been struck with a corded harpoon, 319 who has met with calamity and disaster, and the Evil One can do with him as he wishes. So dreadful, bhikkhus, are gain, honour, and praise.... Thus should you train yourselves."
160. The Long-Haired Goat (Dighalomika)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), dreadful are gain, honour, and praise..(as in 157).. Suppose a long-haired she-goat would enter a briar patch. She would get caught here and there, be held fast here and there, be bound here and there, and here and there she would meet with calamity and disaster. So too, bhikkhus, a bhikkhu(monk) here whose mind is overcome and obsessed by gain, honour, and praise dresses in the morning and, taking bowl and robe, enters a village or town for alms. He gets caught here and there, is held fast here and there, is bound here and there, and here and there he meets with calamity and disaster. So dreadful, bhikkhus, are gain, honour, and praise.... Thus should you train yourselves."
161. The Dung Beetle (Milhaka)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), dreadful are gain, honour, and praise..(as in 157).. Suppose there was a beetle, a dung-eater, stuffed with dung, full of dung, and in front of her was a large dunghill. Because of this she would despise the other beetles, thinking: 'I am a dung-eater, stuffed with dung, full of dung, and in front of me there is a large dunghill.' So too, bhikkhus, a bhikkhu(monk) here whose mind is overcome and obsessed by gain, honour, and praise dresses in the morning and, taking bowl and robe, enters a village or town for alms. There he would eat as much as he wants, he would be invited for the next day's meal, and his almsfood would be plentiful. When he goes back to the monastery, he boasts before a group of bhikkhus: 'I have eaten as much as I want, I have been invited for tomorrow's meal, and my almsfood is plentiful. I am one who gains robes, almsfood, lodgings, and medicinal requisites, but these other bhikkhus have little divine-merit(punya) and influence, and they do not gain robes, almsfood, lodgings, and medicinal requisites.' Thus, because his mind is overcome and obsessed by gain, honour, and praise, he despises the other well-behaved bhikkhus. That will lead to the harm and suffering of this senseless person for a long time. So dreadful, bhikkhus, are gain, honour, and praise.... Thus should you train yourselves."
162. The Thunderbolt (Asani)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), dreadful are gain, honour, and praise..(as in 157).. whom should a thunderbolt strike, bhikkhus? A trainee upon whom come gain, honour, and praise while he has not yet reached his mind's ideal. 320
"'Thunderbolt' bhikkhus: this is a designation for gain, honour, and praise. So dreadful, bhikkhus, are gain, honour, and praise.... Thus should you train yourselves."
163. The Poisoned Dart (Diddha)[]
At Savatthi. Lord Buddha: "Bhikkhus, dreadful are gain, honour, and praise..(as in 157).. Whom should one pierce with a dart smeared in poison, bhikkhus? A trainee upon whom come gain, honour, and praise while he has not yet reached his mind's ideal. 3 ? 1
"'Dart,' bhikkhus: this is a designation for gain, honour, and praise. So dreadful, bhikkhus, are gain, honour, and praise.... Thus should you train yourselves."
164. The Jackal (Singala)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), dreadful are gain, honour, and praise..(as in 157).. Did you hear an old jackal howling when the night was fading?"
"Yes, venerable sir."
"That old jackal is afflicted with a disease called mange. 322 He cannot feel at well whether he goes into a cave, or to the foot of a tree, or into the open air. Wherever he goes, wherever he stands, wherever he sits, wherever he lies down, there he meets with calamity and disaster. So too, bhikkhus, a bhikkhu(monk) here whose mind is overcome and obsessed with gain, honour, and praise does not feel at well whether he goes into an empty hut, or to the foot of a tree, or into the open air. Wherever he goes, wherever he stands, wherever he sits, wherever he lies down, there he meets with calamity and disaster. So dreadful, bhikkhus, are gain, honour, and praise..(as in 157).. Thus should you train yourselves."
165. The Gale Winds (Verambha)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), dreadful are gain, honour, and praise..(as in 157).. Bhikkhus, high in the sky winds called gales are blowing. 323 If a bird goes up there, the gale winds fling it about, and as it is flung about by the gale winds, its feet go one way, its wings another way, its head still another way, and its body still another way. So too, bhikkhus, a bhikkhu(monk) here whose mind is overcome and obsessed by gain, honour, and praise dresses in the morning and. taking bowl and robe, enters a village or town for alms with body, speech, and mind unguarded, without setting up meditation(sati), unrestrained in his sense faculties. He sees women there lightly clad or lightly attired and lust(raag) invades his mind. With his mind invaded by lust he gives up the training and returns to the lower life. Some take his robe, others his bowl, others his sitting cloth, and still others his needle case, as with the bird flung by the gale winds. So dreadful, bhikkhus, are gain, honour, and praise..(as in 157).. Thus should you train yourselves."
166. Sutta With Verses (Sagathasuttam)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), dreadful are gain, honour, and praise..(as in 157).. Bhikkhus, I see some person here whose mind is overcome and obsessed by honour, with the breakup of the body, after death, reborn in a state of misery, in a bad destination, in the nether world, in hell. Then I see some person here whose mind is overcome and obsessed by lack of honour ... reborn in a state of misery.... Then I see some person here whose mind is overcome and obsessed by both honour and lack of honour, with the breakup of the body, after death, reborn in a state of misery, in a bad destination, in the nether world, in hell. So dreadful, bhikkhus, are gain, honour, and praise..(as in 157).. Thus should you train yourselves."
This is what the Lord (Buddha) said. Having said this, the Fortunate One(Sugato), the Teacher(Sattha), further said this:
"Whether he is showered with honour; Shown dishonour, or offered both.
His samadhi(trance)state does not vacillate; As he dwells in the measureless state. 324
When he meditates with perseverance; An insight-seer(vipassakam) of subtle view
Delighting in the destruction(khaya\kshaya) of clinging(upadana sans. asakti); They call him truly a superior man." 325
(ii) The Second Subchapter(The Bowl)[]
167. Golden Bowl (Suvannapati)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), dreadful are gain, honour, and praise..(as in 157).. Bhikkhus, I have known of a certain person here whose mind I have encompassed with my own mind: 'This venerable one would not tell a deliberate lie even for the sake of a golden bowl filled with powdered silver.' Yet some time later I see him, his mind overcome and obsessed by gain, honour, and praise, telling a deliberate lie. So dreadful, bhikkhus, are gain, honour, and praise..(as in 157).. Thus should you train yourselves."
168. Silver Bowl (Rupiyapati)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), dreadful are gain, honour, and praise..(as in 157).. Bhikkhus, I have known of a certain person here whose mind I have encompassed with my own mind: 'This venerable one would not tell a deliberate lie even for the sake of a silver bowl filled with powdered gold.' Yet some time later I see him, his mind overcome and obsessed by gain, honour, and praise, telling a deliberate lie. So dreadful, bhikkhus, are gain, honour, and praise..(as in 157).. Thus should you train yourselves."
169 (10) Suvannanikkha, Etc.[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), dreadful are gain, honour, and praise..(as in 157).. Bhikkhus, I have known of a certain person here whose mind I have encompassed with my own mind: This venerable one would not tell a deliberate lie even for the sake of a suvannanikkha ... even for the sake of a hundred suvannanikkhas ... even for the sake of a singinikkha ... for a hundred singinikkhas 326 ... for the earth filled with gold ... for any material reward ... for the sake of his life ... for the most beautiful girl of the land. 327 Yet some time later I see him, his mind overcome and obsessed by gain, honour, and praise, telling a deliberate lie. So dreadful, bhikkhus, are gain, honour, and praise..(as in 157).. Thus should you train yourselves."
(iii) The Third Subchapter (A Woman)[]
170. A Woman (Matugama)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), dreadful are gain, honour, and praise..(as in 157).. Bhikkhus, even though a woman, when one is alone with her, may not persist obsessing one's mind, still gain, honour, and praise might persist obsessing one's mind. So dreadful, bhikkhus, are gain, honour, and praise.... Thus should you train yourselves."
171. The Most Beautiful Girl (Kalyani)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), dreadful are gain, honour, and praise..(as in 157).. Bhikkhus, even though the most beautiful girl of the land, when one is alone with her, may not persist obsessing one's mind, still gain, honour, and praise might persist obsessing one's mind. So dreadful, bhikkhus, are gain, honour, and praise.... Thus should you train yourselves."
172. Only Son (Ekaputtakasa sans. Eka-Putra)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), dreadful are gain, honour, and praise..(as in 157).. A faithful female lay follower, rightly imploring her only son, dear and beloved, might implore him thus: 'Dear, you should become like Citta the householder and Hatthaka of Alavaka' for this is the standard and criterion for my male disciples who are lay followers, that is, Citta the householder and Hatthaka of Alavaka. 328 'But if, dear, you go forth from the household life into hermit life, you should become like Sariputta and Moggallana' - for this is the standard and criterion for my male disciples who are bhikkhus, that is, Sariputta and Moggallana. 'While, dear, you are a trainee, one who has not yet reached his mind's ideal, may gain, honour, and praise not come upon you!'
"Bhikkhus, if [236] gain, honour, and praise come upon a bhikkhu(monk) while he is a trainee, one who has not yet reached his mind's ideal, this is. an obstacle for him. So dreadful, bhikkhus, are gain, honour, and praise .... Thus should you train yourselves."
173. Only Daughter (Ekadhitu)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), dreadful are gain, honour, and praise..(as in 157).. A faithful female lay follower, rightly imploring her only daughter, dear and beloved, might implore her thus: 'Dear, you should become like Khujjuttara the lay follower and Velukandakiya, Nanda's mother' - for this is the standard andTriterion for my female disciples who are lay followers, that is, Khujjuttara the lay follower and Velukandakiya, Nanda's mother. 329 'But if, dear, you go forth from the household life into hermit life, you should become like the bhikkhunis Khema and Uppalavanna' for this is the standard and criterion for my female disciples who are bhikkhunis, that is, Khema and Uppalavanna. 'While, dear, you are a trainee, one who has not yet reached her mind's ideal, may gain, honour, and praise not come upon you!'
"Bhikkhus, if gain, honour, and praise come upon a bhikkhuni while she is still a trainee, one who has not yet reached her mind's ideal, this is an obstacle for her. So dreadful, bhikkhus, are gain, honour, and praise..(as in 157).. Thus should you train yourselves."
174. Ascetics and Brahmins (1) (Samanabrahmana1)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), those ascetics or brahmins who do not understand as they really are the worldly-enjoyment(assado sans. aswad), the danger, and the escape in the case of gain, honour, and praise: 330 these I do not consider to be ascetics among ascetics or brahmins among brahmins, and these venerable ones do not, by realizing it for themselves with divine-knowledge(abhinna), in this very life enter and dwell in the goal of asceticism or the goal of brahminhood.
"But, bhikkhus, those ascetics and brahmins who understand as they really are the worldly-enjoyment, the danger, and the escape in the case of gain, honour, and praise: these I consider to be ascetics tics among ascetics and brahmins among brahmins, and these venerable ones, by realizing it for themselves with divine-knowledge(abhinna), in this very life enter and dwell in the goal of asceticism and the goal of brahminhood."
175. Ascetics and Brahmins (2) (Samanabrahmana2)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), those ascetics or brahmins who do not understand as they really are the origin and the passing away, the worldly-enjoyment(assado sans. aswad), the danger, and the escape in the case of gain, honour, and praise: these I do not consider to be ascetics among ascetics...(as in 174).
"But, bhikkhus, those ascetics and brahmins who understand these dhammas(path,law): these I consider to be ascetics among ascetics and brahmins among brahmins, and these venerable ones, by realizing ing it for themselves with divine-knowledge(abhinna), in this very life enter and dwell in the goal of asceticism and the goal of brahminhood."
176. Ascetics and Brahmins (3) (Samanabrahmana3)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), those ascetics or brahmins who do not understand gain, honour, and praise, its origin, its cessation(nirodha), and the way leading to its cessation: these I do not consider to be ascetics among ascetics...(as in 174). 331
"But, bhikkhus, those ascetics and brahmins who understand these dhammas(path,law): these I consider to be ascetics among ascetics and brahmins among brahmins, and these venerable ones, by realizing ing it for themselves with divine-knowledge(abhinna), in this very life enter and dwell in the goal of asceticism and the goal of brahminhood."
177. Skin (Chavi)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), dreadful are gain, honour, and praise..(as in 157).. Gain, honour, and praise cut through the outer skin, then through the inner skin, then through the flesh, then through the sinews, then through the bone. Having cut through the bone, they reach right to the marrow. So dreadful, bhikkhus, are gain, honour, and praise.... Thus should you train yourselves."
178. The Rope (Rajju)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), dreadful are gain, honour, and praise..(as in 157).. Gain, honour, and praise cut through the outer skin, then through the inner skin, then through the flesh, then through the sinews, then through the bone. Having cut through the bone, they reach right to the marrow. Suppose, bhikkhus, a strong man would wrap one's leg with a taut horsehair rope and pull it tight. It would cut through the outer skin, then through the inner skin, then through the flesh, then through the sinews, then through the bone. Having cut through the bone, it would reach right to the marrow. So too, bhikkhus, gain, honour, and praise cut through the outer skin ..(as in 177).. they reach right to the marrow. So dreadful, bhikkhus, are gain, honour, and praise.... Thus should you train yourselves. "
179. The Bhikkhu (Sans. Bhikshu, Monk)[]
At Savatthi. Lord Buddha: "Bhikkhus(monks), gain, honour, and praise, I say, are an obstacle even for a bhikkhu(monk) who is an arahant, one with defilements destroyed."
When this was said, the Venerable Ananda asked the Lord (Buddha):
"Why, venerable sir, are gain, honour, and praise an obstacle even for a bhikkhu with defilements destroyed?"
"I do not say, Ananda, that gain, honour, and praise are an obstacle to his unshakable liberation(vimutti sans. vimukti) of mind. But I say they are an obstacle to [his attainment of] those pleasant dwellings in this very life which are achieved by one who dwells alertful(appamada), ardent, and resolute. 332 So dreadful, Ananda, are gain, honour, and praise, so bitter, vile, obstructive to achieving the unsurpassed security from bondage. Therefore, Ananda, you should train yourselves thus: 'We will abandon the arisen gain, honour, and praise, and we will not let the arisen gain, honour, and praise persist obsessing our minds.' Thus should you train yourselves."
(iv) The Fourth Subchapter (Schism in the Sangha)[]
180. Schism (Bhindi)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), dreadful are gain, honour, and praise..(as in 157).. Because his mind was overcome and obsessed by gain, honour, and praise, Devadatta provoked a schism in the Sangha(fraternity). So dreadful, bhikkhus, are gain, honour, and praise.... Thus should you train yourselves."
181. beneficial(kusala) Root (Kusalamula)[]
(as in 157).. . "Because his mind was overcome and obsessed by gain, honour, and praise, Devadatta's beneficial(kusala sans. kushal) root was cut off...(as in 157)." 333
182. beneficial(kusala) Nature (Kusaladhamma)[]
(as in 157)... "Because his mind was overcome and obsessed by gain, honour, and praise, Devadatta's beneficial(kusala sans. kushal) nature was cut off...(as in 157)."
183. Bright Nature (Sukkadhamma sans. Shuk-dharma)[]
(as in 157)... "Because his mind was overcome and obsessed by gain, honour, and praise, Devadatta's bright nature was cut off...(as in 157)."
184. Not Long After He Left (Acirapakkanta)[]
On one occasion the Lord (Buddha) was dwelling in Rajagaha on Mount Vulture Peak not long after Devadatta had left. There, with reference to Devadatta, the Lord (Buddha) addressed the bhikkhus thus: 334
"Bhikkhus(monks), Devadatta's gain, honour, and praise arose to his own downfall and destruction(khaya\kshaya). Just as a plantain tree, a bamboo, or a reed yields fruit to its own downfall and destruction, so Devadatta's gain, honour, and praise arose to his own downfall and destruction. Just as a mule becomes pregnant to its own downfall and destruction, so Devadatta's gain, honour, and praise arose to his own. downfall and destruction. So dreadful, bhikkhus, are gain, honour, and praise..(as in 157).. Thus should you train yourselves."
This is what the Lord (Buddha) said. Having said this, the Fortunate One(Sugato), the Teacher(Sattha), further said this:
"As its own fruit brings destruction(khaya\kshaya); To the plantain, bamboo, and reed.
As its embryo destroys the mule; So do honours destroy the scoundrel."
185. Five Hundred Carts (Pancarathasata)[]
While dwelling at Rajagaha in the Bamboo-Grove(Veluvan), the Squirrel-Sanctuary(Kalandak-Nivap). Now on that occasion Prince Ajatasattu was going to attend upon Devadatta morning and evening with five hundred carts, and an offering of food was conveyed to him in five hundred pots. Then a number of bhikkhus approached the Lord (Buddha), paid homage to him, sat down to one side, and reported this matter to the Lord (Buddha). [The Lord (Buddha) said:]
"Bhikkhus(monks), do not be envious of Devadatta's gain, honour, and praise. As long as Prince Ajatasattu goes to attend upon Devadatta morning and evening with five hundred carts, and an offering of food is conveyed to him in five hundred pots, only loss can be expected for Devadatta in regard to beneficial(kusala sans. kushal) states, not growth.
"Just as a wild dog becomes even wilder when they sprinkle bile over its nose, 335 so too, bhikkhus, so long as Prince Ajatasattu goes to attend upon Devadatta . . . only loss can be expected for Devadatta in regard to beneficial(kusala) states, not growth. So dreadful, bhikkhus, are gain, honour, and praise..(as in 157).. Thus should you train yourselves."
186. Mother Sutta (Matu sans. Matri)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), dreadful are gain, honour, and praise, bitter, vile, obstructive to achieving the unsurpassed security from bondage. Bhikkhus, I have known of a certain person here, whose mind I have encompassed with my own mind: 'This venerable one would not tell a deliberate lie even for the sake of his mother.' 336 Yet some time later I see him, his mind overcome and obsessed by gain, honour, and praise, telling a deliberate lie. So dreadful, bhikkhus, are gain, honour, and praise, so bitter, vile, obstructive to achieving the unsurpassed security from bondage. Therefore, bhikkhus, you should train yourselves thus: 'We will abandon the arisen gain, honour, and praise, and we will not let the arisen gain, honour, and praise persist obsessing our minds.' Thus should you train yourselves."
187. Father Sutta, Etc. (Pitu etc.)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), dreadful are gain, honour, and praise, bitter, vile, obstructive to achieving the unsurpassed security from bondage. Bhikkhus, I have known of a certain person here, whose mind I have encompassed with my own mind: 'This venerable one would not tell a deliberate lie even for the sake of his father ... even for the sake of his father ... even for the sake of his brother ... his sister ... his son ... his daughter ... his wife.' 336 Yet some time later I see him, his mind overcome and obsessed by gain, honour, and praise, telling a deliberate lie. So dreadful, bhikkhus, are gain, honour, and praise, so bitter, vile, obstructive to achieving the unsurpassed security from bondage. Therefore, bhikkhus, you should train yourselves thus: 'We will abandon the arisen gain, honour, and praise, and we will not let the arisen gain, honour, and praise persist obsessing our minds.' Thus should you train yourselves."
Chapter 7 : Connected Discourses with Rahula (Rahulasamyutta) {Samyutta-18}[]
(i) The First Subchapter (Pathamavaggo)[]
188. The Eye etc. (Cakkhu sans. Cakshu)[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling at Savatthi in Jeta's-Grove(Jetvana), Anathapindika's Park. Then the Venerable Rahula approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him: 337
"Venerable sir, it would be good if the Lord (Buddha) would teach me the dhamma(path,law) in brief, so that, having heard the Dhamma from the Lord (Buddha), I might dwell alone, withdrawn, alertful(appamada), ardent, and resolute."
"What do you think, Rahula, is the eye permanent or impermanent?" - "Impermanent, venerable sir." - "Is what is impermanent suffering or happiness(sukh)?" - "Suffering, venerable sir." -"Is what is impermanent, suffering, and subject to change fit to be regarded thus: 'This is mine, this I am, this is my self'?" - "No, venerable sir."
"Is the ear ... the nose ... the tongue ... the body ... the mind permanent or impermanent?" - "Impermanent, venerable sir." -"Is what is impermanent suffering or happiness?" - "Suffering, venerable sir." - "Is what is impermanent, suffering, and subject to change fit to be regarded thus: 'This is mine, this I am, this is my self'?" - "No, venerable sir."
"Seeing thus, Rahula, the instructed noble disciple experiences revulsion(nibbida) towards the eye, revulsion towards the ear, revulsion towards the nose, revulsion towards the tongue, revulsion towards the body, revulsion towards the mind. Experiencing revulsion, he becomes dispassionate. Through dispassion [his mind] is liberated(vimutta sans. vimukt). 338 When it is liberated there comes the knowledge; 'It's liberated.' He understands: 'Destroyed is rebirth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being.'"
189. Forms Etc. (Rupa)[]
. . . "What do you think, Rahula, are forms . . (as in 188). . . sounds . . . odours . . . tastes . . . tactile objects . . . mental phenomena(dhamma) permanent or impermanent?" - "Impermanent, venerable sir."...
"Seeing thus, Rahula, the instructed noble disciple experiences revulsion(nibbida) towards forms .(as in 188).. revulsion towards mental phenomena(dhamma). Experiencing revulsion, he becomes dispassionate.... He understands: '... there is no more for this state of being.'"
190. Consciousness (Vinnana Sans. Vigyan)[]
... "What do you think, Rahula, is eye-consciousness .(as in 188).. ear-consciousness . . . nose-consciousness . . . tongue-consciousness . . . body-consciousness . . . mind-consciousness permanent or impermanent?" - "Impermanent, venerable sir.". . .
"Seeing thus, Rahula, the instructed noble disciple experiences revulsion(nibbida) towards eye-consciousness . . . revulsion towards mind-consciousness. Experiencing revulsion, he becomes dispassionate .... He understands: '... there is no more for this state of being.'"
191. Contact (Samphassa sans. Sparsh)[]
... "What do you think, Rahula, is eye-contact(phassa/sparsh) .(as in 188).. ear-contact ... nose-contact ... tongue-contact ... body-contact ... mind-contact permanent or impermanent?" - "Impermanent, venerable sir.". . .
"Seeing thus, Rahula, the instructed noble disciple experiences revulsion(nibbida) towards eye-contact .(as in 188).. revulsion towards mind-contact. Experiencing revulsion, he becomes dispassionate.... He understands: '... there is no more for this state of being.'"
192. sensation(vedana) (Vedana)[]
... "What do you think, Rahula, is sensation(vedana) born of eye-contact(of sense with object;phassa/sparsh) .(as in 188).. sensation(vedana) born of ear-contact . . . sensation(vedana) born of nose-contact . . . sensation(vedana) born of tongue-contact ... sensation(vedana) born of body-contact ... sensation(vedana) born of mind-contact permanent or impermanent?" - "Impermanent, venerable sir."...
"Seeing thus, Rahula, the instructed noble disciple experiences revulsion(nibbida) towards sensation(vedana) born of eye-contact .(as in 188).. revulsion towards sensation(vedana) born of mind-contact. Experiencing revulsion, he becomes dispassionate.... He understands: '... there is no more for this state of being.'"
193. Perception(Sanna sans. Sangya)[]
... "What do you think, Rahula, is perception(sanna sans. sangya) of forms .(as in 188).. perception of sounds ... perception of odours ... perception of tastes ... perception of tactile objects ... perception of mental phenomena(dhamma) permanent or impermanent?" - "Impermanent, venerable sir."...
"Seeing thus, Rahula, the instructed noble disciple experiences revulsion(nibbida) towards perception of forms .(as in 188).. revulsion towards perception of mental phenomena(dhamma). Experiencing revulsion, he becomes dispassionate.... He understands: '... there is no more for this state of being.'"
194. Cognitive-Awareness (Sancetana)[]
... "What do you think, Rahula, is cognitive-awareness regarding forms .(as in 188).. cognitive-awareness regarding sounds ... cognitive-awareness regarding odours ... cognitive-awareness regarding tastes ... cognitive-awareness regarding tactile objects ... cognitive-awareness regarding mental phenomena(dhamma) permanent or impermanent?" - "Impermanent, venerable sir."...
"Seeing thus, Rahula, the instructed noble disciple experiences revulsion towards cognitive-awareness regarding forms ... revulsion towards cognitive-awareness regarding mental phenomena(dhamma). Experiencing revulsion, he becomes dispassionate .... He understands: '... there is no more for this state of being.'"
195. Craving (Tanha sans. Trishna)[]
... "What do you think, Rahula, is craving(tanha sans. trishna) for forms .(as in 188).. craving for sounds ... craving for odours ... craving for tastes ... craving for tactile objects . . . craving for mental phenomena(dhamma) permanent or impermanent?" - "Impermanent, venerable sir."...
"Seeing thus, Rahula, the instructed noble disciple experiences revulsion(nibbida) towards craving(tanha sans. trishna) for forms ... revulsion towards craving for mental phenomena(dhamma). Experiencing revulsion, he becomes dispassionate.... He understands: '... there is no more for this state of being'"
196. Elements (Dhatu)[]
. . . "What do you think, Rahula, is the earth element(dhatu) . (as in 188). . the water element ... the heat element ... the air element ... the space element ... the consciousness(vinnana sans. vigyan) element permanent or impermanent?" 339 - "Impermanent, venerable sir."...
"Seeing thus, Rahula, the instructed noble disciple experiences revulsion(nibbida) towards the earth element ..(as in 188).. revulsion towards the water element . . . revulsion towards the heat element ... revulsion towards the air element ... revulsion towards the space element ... revulsion towards the consciousness element. Experiencing revulsion, he becomes dispassionate.. .. He understands:
'... there is no more for this state of being'"
197. Aggregates (Khandha sans. Skandha)[]
... "What do you think, Rahula, is form .(as in 188).. sensation(vedana) ... perception(sanna sans. sangya) ... sankhara(compulsive-behavior-conditioning) ... consciousness(vinnana sans. vigyan) permanent or impermanent?" - "Impermanent, venerable sir." ...
"Seeing thus, Rahula, the instructed noble disciple experiences revulsion(nibbida) towards form .(as in 188).. revulsion towards consciousness. Experiencing revulsion, he becomes dispassionate.... He understands: '... there is no more for this state of (existence of) being(self)'"
(ii) The Second Subchapter (Dutiyavaggo)[]
198. The Eye (Cakkhu sans. Cakshu)[]
(This sutta are identical in all respects with 188. except that in this suttas the Buddha interrogates Rahula on his own initiative , without first being asked for a teaching.)
199. Forms etc.[]
(These nine suttas are identical in all respects with 189-197, except that in these suttas the Buddha interrogates Rahula on his own initiative , without first being asked for a teaching.)
200. Underlying-Tendency(Anusaya sans. Anushaya)[]
At Savatthi. Then the Venerable Rahula approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:
"Venerable sir, how should one know, how should one see so that, in regard to this body with consciousness(vinnana sans. vigyan) and in regard to all external causatives(nimitta), I-making, mine-making, and the underlying-tendency(anusaya) to conceit no longer occur within?" 340
"Any kind of form whatsoever, Rahula, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near - one sees(in meditation,passato ref. Vipassana meditation) all form as it really is with correct illuminated-insight(panna) thus: This is not mine, this I am not, this is not my self.' 341
"Any kind of sensation(vedana) whatsoever ... Any kind of perception(sanna sans. sangya) whatsoever ... Any kind of sankhara(compulsive-behavior-conditioning) whatsoever ... Any kind of consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near - one sees(in meditation,passato) all consciousness as it really is with correct illuminated-insight(panna) thus: 'This is not mine, this I am not, this is not my self.'
"When one knows and sees(passato,in meditation) thus, Rahula, then in regard to this body with consciousness and in regard to all external causatives(nimitta), I making, mine-making, and the underlying-tendency(anusaya) to conceit no longer occur within." [253]
201. Rid Of (Apagata)[]
At Savatthi. Then the Venerable Rahula approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:
"Venerable sir, how should one know, how should one see so that, in regard to this body with consciousness(vinnana sans. vigyan) and in regard to all external causatives(nimitta), the mind is rid of I-making, mine-making, and conceit, has transcended discrimination, and is peaceful and well liberated?" 342
"Any kind of form whatsoever, Rahula, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near - having seen all form as it really is with correct illuminated-insight(panna) thus: 'This is not mine, this I am not, this is not my self,' one is liberated(vimutta sans. vimukt) by nonclinging.
(Similarly) "Any kind of sensation(vedana) whatsoever ... Any kind of perception(sanna sans. sangya) whatsoever ... Any kind of sankhara(compulsive-behavior-conditioning) whatsoever ... Any kind of consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near - having seen all consciousness as it really is with correct illuminated-insight(panna) thus: This is not mine, this I am not, this is not my self, one is liberated by nonclinging.
Thus, Rahula, when one knows and sees(passato,in meditation), then in regard to this body with consciousness and in regard to all external causatives(nimitta), the mind is rid of I-making, mine-making, and conceit, has transcended discrimination, and is peaceful and well liberated."
Chapter 8. Connected Discourses with Lakkhana (Lakkhanasamyutta) {Samyutta-19}[]
(i) The First Subchapter (Pathamavaggo sans. Pratham-varg)[]
202. The Skeleton (Atthi sans. Ashti)[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling at Rajagaha, in the Bamboo-Grove(Veluvan), the Squirrel-Sanctuary(Kalandak-Nivap). Now on that occasion the Venerable Lakkhana and the Venerable Mahamoggallana were dwelling on Mount Vulture Peak. 343 Then, in the morning, the Venerable Mahamoggallana dressed and, taking bowl and robe, he approached the Venerable Lakkhana and said to him: "Come, friend Lakkhana, let us enter Rajagaha for alms."
"All right, friend," the Venerable Lakkhana replied. Then, as he was coming down from Mount Vulture Peak, the Venerable Mahamoggallana displayed a smile in a certain place. 344 The Venerable Lakkhana said to him: "For what reason, friend Moggallana, did you display a smile?"
"This is not the time for that question, friend Lakkhana. Ask me that question when we are in the presence of the Lord (Buddha).
"
Then, when the Venerable Lakkhana and the Venerable Mahamoggallana had walked for alms in Rajagaha and returned from their alms round, after their meal they approached the Lord (Buddha). Having paid homage to the Lord (Buddha), they sat down to one side, and the Venerable Lakkhana said to the Venerable Mahamoggallana: "Here, as he was coming down from Mount Vulture Peak, the Venerable Mahamoggallana displayed a smile in a certain place. For what reason, friend Moggallana, did you display that smile?"
"Here, friend, as I was coming down from Mount Vulture Peak, I saw a skeleton moving through the air. Vultures, crows, and hawks, following it in hot pursuit, were pecking at it between the ribs, stabbing it, and tearing it apart while it uttered cries of pain. 345 It occurred to me: 'It is wonderful, indeed! It is amazing, indeed! That there could be such a being, that there could be such a spirit, that there could be such a form of individual existence!'" 346
Then the Lord (Buddha) addressed the bhikkhus thus:
"Bhikkhus(Monks), there are disciples who dwell having become vision, having become knowledge, in that a disciple can know, see, and witness such a sight. In the past, bhikkhus, I too saw that being, but I did not speak about it. For if I had spoken about it, others would not have believed me, and if they had not believed me that would have led to their harm and suffering for a long time.
"That being, bhikkhus, used to be a cattle butcher in this same Rajagaha. Having been tormented in hell for many years, for many hundreds of years, for many thousands of years, for many hundreds of thousands of years as a result of that kamma(karma), as a residual result of that same kamma he is experiencing such a form of individual existence." 347
(The remaining suttas of this subchapter follow the same pattern as the first. As in the Pali text, so in translation here only the phrases that differ are given.)
203. The Piece of Meat (Pesi sans. Peshi)[]
... "Here, friend, as I was coming down from Mount Vulture Peak, I saw a piece of meat moving through the air. Vultures, crows, and hawks, following it in hot pursuit, were stabbing at it and tearing it apart as it uttered cries of pain."...(as in 202)
"That being, bhikkhus, was a cattle butcher in this same Rajagaha..(as in 202).." 348
204. The Lump of Meat (Pinda)[]
(as in 202)... "I saw a lump of meat...."
"That being was a poultry butcher in this same Rajagaha...."
205. The Man with Sores (Nicchavi)[]
(as in 202)... "I saw a man with sores...."
"That being was a sheep butcher in this same Rajagaha...."
206. Sword Hairs (Asiloma)[]
(as in 202)... "I saw a man with body-hairs of swords moving through the air. Those swords kept on rising up and striking his body while he uttered cries of pain...."
"That being was a hog butcher in this same Rajagaha...."
207. Spear Hairs (Satti)[]
(as in 202)... "I saw a man with body-hairs of spears moving through the air. Those spears kept on rising up and striking his body while he uttered cries of pain...."
"That being was a deer hunter in this same Rajagaha...."
208. Arrow Hairs (Usuloma)[]
(as in 202)... "I saw a man with body-hairs of arrows moving through the air. Those arrows kept on rising up and striking his body while he uttered cries of pain...."
"That being was a torturer in this same Rajagaha...." 349
209. Needle Hairs (l) 350 (Suciloma)[]
(as in 202)... "I saw a man with body-hairs of needles moving through the air. Those needles kept on rising up and striking his body while he uttered cries of pain...."
"That being was a horse trainer in this same Rajagaha...."
210. Needle Hairs (2) (Suciloma2)[]
(as in 202)... "I saw a man with body-hairs of needles moving through the air. Those needles entered his head and came out from his mouth; they entered his mouth and came out from his chest; they entered his chest and came out from his belly; they entered his belly and came out from his thighs; they entered his thighs and came out from his calves; they entered his calves and came out from his feet, while he uttered cries of pain. .
"That being was a slanderer in this same Rajagaha ...." 351
211 Pot Testicles (Kumbhanda)[]
(as in 202)... "I saw a man whose testicles were like pots moving through the air. When he walked, he had to lift his testicles onto his shoulders, and when he sat down he sat on top of his testicles. Vultures, crows, and hawks, following him in hot pursuit, were stabbing at him and tearing him apart while he uttered cries of pain...."
"That being was a corrupt magistrate in this same Rajagaha ...." 352
(ii) The Second Subchapter (Dutiyavaggo)[]
212. With Head Submerged (Sasisaka)[]
(as in 202)... "I saw a man with head submerged in a pit of dung...."
"That being was an adulterer in this same Rajagaha ...." 353
213. The Dung Eater (Guthakhada)[]
(as in 202).. . "I saw a man submerged in a pit of dung, eating dung with both hands...."
"That being, bhikkhus, was a hostile brahmin in this same Rajagaha. In the time of the Buddha Kassapa's Dispensation, he invited the bhikkhu(monk) Sangha(fraternity) to a meal. Having had rice pots filled with dung, he said to the bhikkhus: 'Sirs, eat as much as you want from this and take the rest away with you .'..." 354
214. The Woman With Sores (Nicchavitthi)[]
(as in 202)... "I saw a flayed woman moving through the air. Vultures, crows, and hawks, following her in hot pursuit, were stabbing at her and tearing her apart while she uttered cries of pain...."
"That woman was an adulteress in this same Rajagaha ...." 355
215. The Ugly Woman (Mangulitthi)[]
(as in 202)... "I saw a woman, foul-smelling and ugly, moving through the air. Vultures, crows, and hawks, following her in hot pursuit, were stabbing at her and tearing her apart while she uttered cries of pain...."
"That woman was a fortune-teller in this same Rajagaha...."
216. The Sweltering Woman (Okilini sans. Akulini)[]
(as in 202)... "I saw a woman, her body roasting, sweltering, sooty, moving through the air, while she uttered cries of pain...." 357
"That woman was the chief queen of the king of Kalihga, of a jealous character, she poured a brazier of coals over one of the king's consorts...."
217. The Headless Trunk (Asisaka sans. Ashisaka)[]
(as in 202).. . "I saw a headless trunk moving through the air; its eyes and mouth were on its chest. Vultures, crows, and hawks, following it in hot pursuit, were stabbing at it and tearing it apart while it uttered cries of pain...."
"That being was an executioner named Harika in this same Rajagaha...."
218. The Evil Bhikkhu (Paapbhikkhu sans. Paap-bhikshu)[]
(as in 202)... "I saw a bhikkhu(monk) moving through the air. His outer robe, bowl, waistband, and body were burning, blazing, and flaming while he uttered cries of pain...."
"That bhikkhu had been an evil bhikkhu in the Buddha Kassapa's Dispensation...." 358
219. The Evil Bhikkhuni (Paapbhikkhuni sans. Paapbhikshuni)[]
(as in 202)... "I saw a bhikkhuni moving through the air. Her outer robe, bowl, waistband, and body were burning, blazing, and flaming while she uttered cries of pain. ..."
"That bhikkhuni had been an evil bhikkhuni in the Buddha Kassapa's Dispensation...."
220. The Evil Disciple (Paapsikkhamana sans. Paap-sishyaman)[]
(as in 202)... "I saw a probationary bhikkhu(monk) moving through the air. His outer robe, bowl, waistband, and body were burning, blazing, and flaming while he uttered cries of pain. ..."
"That probationary bhikkhu had been an evil probationary bhikkhu [in earlier life]...."
221. The Evil Novice Bhikkhu (Paapsamanera sans. Paap-sramanera)[]
(as in 202)... "I saw a Novice bhikkhu(monk) moving through the air. His outer robe, bowl, waistband, and body were burning, blazing, and flaming while he uttered cries of pain. ..."
"That novice Bhikkhu had been an evil novice Bhikkhu..."
222. The Evil Novice Nun, Etc. (Paapsamaneri sans. Paap-sramaneri)[]
"Here, friend, as I was coming down from Mount Vulture Peak, I saw a novice nun moving through the air. Her outer robe, bowl, waistband, and body were burning, blazing, and flaming while she uttered cries of pain. It occurred to me: 'It is wonderful, indeed! It is amazing, indeed! That there could be such a being, that there could be such a spirit, that there could be such a form of individual existence!'"
Then the Lord (Buddha) addressed the bhikkhus thus:
"Bhikkhus(Monks), there are disciples who dwell having become vision, having become knowledge, in that a disciple can know, see, and witness such a sight. In the past, bhikkhus, I too saw that novice nun, but I did not speak about it. For if I had spoken about it, others would not have believed me, and if they had not believed me that would have led to their harm and suffering for a long time.
"That novice nun had been an evil novice nun in the Buddha Kassapa's Dispensation. Having been tormented in hell for many years, for many hundreds of years, for many thousands of years, for many hundreds of thousands of years as a result of that kamma(karma), as a residual result of that same kamma she is experiencing such a form of individual existence."
Chapter 9 : Connected Discourses with Similes (Opammasamyutta sans. Upama-samyukta) {Samyutta-20}[]
223. The Roof Peak (Kuta sans. Koota)[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling at Savatthi in Jeta's-Grove(Jetvana), Anathapindika's Park.... There the Lord (Buddha) said this:
"Bhikkhus(Monks), just as all the rafters of a peaked house lead to the roof peak and converge upon the root peak, and all are removed when the roof peak is removed, so too all harmful states are rooted in ignorance(avijja sans. avidya) and converge upon ignorance, and all are uprooted when ignorance is uprooted. 359 Therefore, bhikkhus, you should train yourselves thus: 'We will dwell alertfully(appamada).' Thus should you train yourselves."
224. The Fingernail (Nakhasikha)[]
At Savatthi. Then the Lord (Buddha) took up a little bit of soil in his fingernail and addressed the bhikkhus thus: "Bhikkhus(monks), what do you think, which is more: the little bit of soil that I have taken up in my fingernail or the great earth?"
"Venerable sir, the great earth is more. The little bit of soil that the Lord (Buddha) has taken up in his fingernail is trifling. Compared to the great earth, it is not calculable, does not bear comparison, does not amount even to a fraction."
"So too, bhikkhus, those beings who are reborn among human beings are few. But those beings are more numerous who are reborn elsewhere than among human beings. 360 Therefore, bhikkhus, you should train yourselves thus: 'We will dwell alertfully(appamada).' Thus should you train yourselves."
225.Families (Kula)[]
At Savatthi. "Bhikkhus(monks), just as it is easy for burglars to assail those families that have many women and few men, so too it is easy for nonhuman beings to assail a bhikkhu(monk) who has not developed and cultivated the liberation(vimutti sans. vimukti) of mind by lovingkindness(metta\maitri). 36 !
"Just as it is difficult for burglars to assail those families that have few women and many men, so too it is difficult for nonhuman beings to assail a bhikkhu who has developed and cultivated the liberation of mind by lovingkindness(metta\maitri).
"Therefore, bhikkhus, you should train yourselves thus: 'We will develop and cultivate the liberation of mind by lovingkindness(metta\maitri), make it our vehicle, make it our basis, stabilize it, exercise ourselves in it, and fully perfect it.' Thus should you train yourselves."
226. Pots of Food (Okkha)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), if someone were to donate a hundred pots of food 362 as charity in the morning, a hundred pots of food as charity at noon, and a hundred pots of food as charity in the evening, and if someone else were to develop a mind of lovingkindness(metta\maitri) even for the time it takes to pull a cow's udder, either in the morning, at noon, or in the evening, this would be more fruitful than the former 363
"Therefore, bhikkhus, you should train yourselves thus: 'We will develop and cultivate the liberation(vimutti sans. vimukti) of mind by lovingkindness(metta\maitri), make it our vehicle, make it our basis, stabilize it, exercise ourselves in it, and fully perfect it.' Thus should you train yourselves."
227. The Spear (Satti)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), suppose there was a sharp-pointed spear, and a man would come along thinking: 'I will bend back this sharp-pointed spear with my hand or fist, twist it out of shape, and twirl it around.' 364 What do you think bhikkhus, would it be possible for that man to do so?"
"No, venerable sir. For what reason? Because it is not easy to bend back that sharp-pointed spear with one's hand or fist, to twist it out of shape, or to twirl it around. That man would only experience fatigue and vexation. "
"So too, bhikkhus, when a bhikkhu(monk) has developed and cultivated the liberation(vimutti sans. vimukti) of mind by lovingkindness(metta\maitri), made it a vehicle, made it a basis, stabilized it, exercised himself in it, and fully perfected it, if a nonhuman being thinks he can overthrow his mind, that nonhuman being would only experience fatigue and vexation.
"Therefore, bhikkhus, you should train yourselves thus: 'We will develop and cultivate the liberation of mind by lovingkindness(metta\maitri), make it our vehicle, make it our basis, stabilize it, exercise ourselves in it, and fully perfect it.' Thus should you train yourselves."
228. The Archers (Dhanuggaha)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), suppose there were four firm-bowed archers, trained, dexterous, experienced, standing in each of the four directions. 365 Then a man would come along, thinking: 'I will catch the arrows shot by these four archers in each of the four directions before they reach the ground and then I will bring them back.' What do you think, bhikkhus, would this be enough to say: 'That man is a speedster endowed with supreme speed'?"
"Venerable sir, even if he could catch the arrow shot by one archer before it reached the ground and could bring it back, that would be enough to say: 'That man is a speedster endowed with supreme speed.' There is no need to speak about the arrows shot by all four archers!"
"Bhikkhus, as swift as that man is, still swifter are the sun and moon. As swift as that man is, and as swift as are the sun and moon, and as swift as are the deities that run before the sun and moon, the life 366 perish even more swiftly than that. Therefore, bhikkhus, you should train yourselves thus: 'We will dwell alertfully(appamada).' Thus should you train yourselves."
229. The Drum Peg (Ani)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), once in the past the Dasarahas had a kettle drum called the Summoner. 367 When the Summoner became cracked, the Dasarahas inserted another peg. Eventually the time came when the Summoner's original drumhead had disappeared and only a collection of pegs remained.
"So too, bhikkhus, the same thing will happen with the bhikkhus in the future. When those discourses spoken by the Tathagata that are deep, deep in meaning, supramundane, dealing with emptiness, are being recited, 368 they will not be eager to listen to them, nor lend an ear to them, nor apply their minds to understand them; and they will not think those teachings should be studied and mastered. But when those discourses that are mere poetry composed by poets, beautiful in words and phrases, created by outsiders, spoken by [their] disciples, 369 are being recited, they will be eager to listen to them, will lend an ear to them, will apply their minds to understand them; and they will think those teachings should be studied and mastered. In this way, bhikkhus, those discourses spoken by the Tathagata that are deep, deep in meaning, supramundane, dealing with emptiness, will disappear.
"Therefore, bhikkhus, you should train yourselves thus: 'When those discourses spoken by the Tathagata that are deep, deep in meaning, supramundane, dealing with emptiness, are being recited, we will be eager to listen to them, will lend an ear to them, will apply our minds to understand them; and we will think those teachings should be studied and mastered.' Thus should you train yourselves."
230. Blocks of Wood (Kalingara)[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling at Vesali in the Great Wood in the Hall with the Peaked Roof. There the Lord (Buddha) addressed the bhikkhus thus:
"Bhikkhus(Monks)!"
"Venerable sir!" those bhikkhus replied. The Lord (Buddha) said this:
"Bhikkhus(Monks), now the Licchavis dwell using blocks of wood as cushions; they are alertful(appamada) and ardent in exercise. King Ajatasattu of Magadha, the Videhan son, does not gain access to them; he does not get a hold on them. But in the future the Licchavis will become delicate, with soft and tender hands and feet; they will sleep until sunrise on soft beds with pillows of cotton wool. Then King Ajatasattu of Magadha will gain access to them; then he will get a hold on them.
"Bhikkhus, now the bhikkhus dwell using blocks of wood as cushions; they are alertful and ardent in striving. Mara(Satan) the Evil One does not gain access to them; he does not get a hold on them. But in the future the bhikkhus will become delicate, with soft and tender hands and feet; they will sleep until sunrise on soft beds with pillows of cotton wool. Then Mara the Evil One will gain access to them; he will get a hold on them.
"Therefore, bhikkhus, you should train yourselves thus: 'Using blocks of wood as cushions, we will dwell alertful and ardent in striving.' Thus should you train yourselves." 370
231. The Bull Elephant (Naga)[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling at Savatthi in Jeta's-Grove(Jetvana), Anathapindika's Park. Now on that occasion a certain newly ordained bhikkhu(monk) was approaching families excessively. The other bhikkhus told him:
"The venerable one should not approach families excessively," but when he was being admonished by them he said: "These elder bhikkhus think they can approach families, so why can't I?"
Then a number of bhikkhus approached the Lord (Buddha), paid homage to him, sat down to one side, and reported this matter to the Lord (Buddha). [The Lord (Buddha) said:]
"Bhikkhus(monks), once in the past there was a great lake in a forest, with bull elephants dwelling in its vicinity. 371 Those elephants would plunge into the lake, pull up lotus stalks with their trunks, and, having washed them thoroughly, would chew them and swallow them free from mud. This increased their beauty and strength, and on that account they did not meet death or deadly suffering.
"Their young offspring, emulating those great bull elephants, would plunge into the lake and pull up lotus stalks with their trunks, but without washing them thoroughly, without chewing them, they would swallow them along with the mud. This did not increase their beauty and strength, and on that account they met death or deadly suffering.
"So too, bhikkhus, here the elder bhikkhus dress in the morning and, taking bowl and robe, enter a village or town for alms. There they speak on the dhamma(path,law), and the laypeople show their confidence to them. 372 They use their gains without being tied to them, uninfatuated with them, not blindly absorbed in them, seeing the danger in them and understanding the escape. This increases their beauty and strength, and on that account they do not meet death or deadly suffering.
"The newly ordained bhikkhus, emulating the elder bhikkhus, dress in the morning and, taking bowl and robe, enter a village or town for alms. There they speak on the Dhamma, and the laypeople show their confidence to them. They use their gains while being tied to them, infatuated with them, blindly absorbed in them, not seeing the danger in them and not understanding the escape. This does not increase their beauty and strength, and on that account they meet death or deadly suffering. 373
"Therefore, bhikkhus, you should train yourselves thus: 'We will use our gains without being tied to them, uninfatuated with them, not blindly absorbed in them, seeing the danger in them and understanding the escape.' Thus should you train yourselves."
232. The Cat (Bilara)[]
At Savatthi. Now on that occasion a certain bhikkhu(monk) was socializing with families excessively. The other bhikkhus told him:
"The venerable one should not socialize with families excessively", but though he was admonished by them he did not desist.
Then a number of bhikkhus approached the Lord (Buddha), paid homage to him, sat down to one side, and reported this matter to the Lord (Buddha). [The Lord (Buddha) said:]
"Bhikkhus(monks), once in the past a cat stood by an alley or a drain or a rubbish bin watching for a little mouse, thinking: 'When this little mouse comes out for food, right there I will grab it and eat it.' Then that mouse came out for food, and the cat grabbed it and swallowed it hastily, without chewing it. Then that little mouse ate the cat's intestines and mesentery, and on that account the cat met with death and deadly suffering.
"So too, bhikkhus, here some bhikkhu dresses in the morning and, taking bowl and robe, enters a village or town for alms with body, speech, and mind unguarded, without setting up meditation(sati), unrestrained in his sense faculties. He sees women there lightly clad or lightly attired and lust(raag) invades his mind. With his mind invaded by lust he meets death or deadly suffering. For this, bhikkhus, is death in the Noble One's Discipline: that one gives up the training and returns to the lower life. This is deadly suffering: that one commits a certain defiled offence of a kind that allows for rehabilitation. 375
"Therefore, bhikkhus, you should train yourselves thus: 'We will enter a village or town for alms with body, speech, and mind guarded, with meditation(sati) set up, restrained in our sense faculties.' Thus should you train yourselves."
233. The Jackal (1) (Singala1)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), did you hear an old jackal howling at the flush of dawn?"
"Yes, venerable sir."
"That old jackal is afflicted with a disease called mange. Yet he still goes wherever he wants, stands wherever he wants, site wherever he wants, lies down wherever he wants, and a cool breeze even blows upon him. It would be good for a certain person here claiming to be a follower of the Sakyan son if he were to experience even such a form of individual existence. 376
"Therefore, bhikkhus, you should train yourselves thus: 'We will dwell alertfully(appamada).' Thus should you train yourselves."
234. The Jackal (2) (Singala2)[]
At Savatthi.
[Buddha:] "Bhikkhus(monks), did you hear an old jackal howling at the flush of dawn?"
"Yes, venerable sir."
"There may be some gratitude and thankfulness in that old jackal, but there is no gratitude and thankfulness in a certain person here claiming to be a follower of the Sakyan son. 377
"Therefore, bhikkhus, you should train yourselves thus: 'We will be grateful and thankful, and we will not overlook even the least favour done to us.' Thus should you train yourselves."
Chapter 10 : Connected Discourses with Bhikkhus (Bhikkhusamyutta) {Samyutta-21}[]
235. Kolita (Mahamoggallana)[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling at Savatthi in Jeta's-Grove(Jetvana), Anathapindika's Park. There the Venerable Mahamoggallana addressed the bhikkhus thus:
"Friends, bhikkhus!"
"Friend!" those bhikkhus replied. The Venerable Mahamoggallana said this:
"Here, friends, while I was alone in seclusion, a thought arose in my mind thus: 'It is said, "noble silence, noble silence." What now is noble silence ?' 379
"Then, friends, it occurred to me: 'Here, with the subsiding of thought and examination, a bhikkhu(monk) enters and dwells in the second jhana, which has internal confidence and singularity-of-mind(ekodibhavam), is without thought and examination, and has bliss(piti/preeti) and happiness(sukh) born of samadhi(trance)state. This is called noble silence.'
"Then, friends, with the subsiding of thought and examination, I entered and dwelt in the second jhana, which ... has bliss and happiness born of samadhi(trance)state. While I dwelt therein, perception(sanna sans. sangya) and mindset accompanied by thought assailed me.
"Then, friends, the Lord (Buddha) came to me by means of spiritual-power(iddhi\riddhi) and said this: 'Moggallana, Moggallana, do not be slothful(in pamada) regarding noble silence, brahmin. Steady your mind in noble silence, unify your mind in noble silence, samadhify(in trance) your mind on noble silence.' Then, friends, on a later occasion, with the subsiding of thought and examination, I entered and dwelt in the second jhana, which has internal confidence and singularity-of-mind(ekodibhavam), is without thought and examination, and has bliss(piti/preeti) and happiness born of samadhi(trance)state.
"If, friends, one speaking rightly could say of anyone: 'He is a disciple who attained to greatness of divine-knowledge(abhinna) with the assistance of the Teacher,' it is of me that one could rightly say this." 380
236. Upatissa 381 (Sariputta)[]
At Savatthi. There the Venerable Sariputta addressed the bhikkhus thus: "Friends, bhikkhus!"
"Friend!" those bhikkhus replied. The Venerable Sariputta said this:
"Here, friends, when I was alone in seclusion, a thought arose in my mind thus: 'Is there anything in the world through the change and alteration of which sorrow, lamentation, pain, displeasure, and despair might arise in me?' Then it occurred to me:
'There is nothing in the world through the change and alteration of which sorrow, lamentation, pain, displeasure, and despair might arise in me."
When this was said, the Venerable Ananda said to the Venerable Sariputta: "Friend Sariputta, even if the Teacher himself were to undergo change and alteration, wouldn't sorrow, lamentation, pain, displeasure, and despair arise in you?"
"Friend, 382 even if the Teacher himself were to undergo change and alteration, still sorrow, lamentation, pain, displeasure, and despair would not arise in me. However, it would occur to me:
'The Teacher, so influential, so powerful and mighty, has passed away. If the Lord (Buddha) had lived for a long time, that would have been for the welfare and happiness(sukh) of the multitude, out of compassion for the world, for the good, welfare, and happiness of devas(angels) and humans.'"
"It must be because I-making, mine-making, and the underlying-tendency(anusaya) to conceit have been thoroughly uprooted in the Venerable Sariputta for a long time 383 that even if the Teacher himself were to undergo change and alteration, still sorrow, lamentation, pain, displeasure, and despair would not arise in him."
237. The Barrel[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling at Savatthi in Jeta's-Grove(Jetvana), Anathapindika's Park. Now on that occasion the Venerable Sariputta and the Venerable Mahamoggallana were dwelling at Rajagaha in a single dwelling in the Bamboo-Grove(Veluvan), the Squirrel-Sanctuary(Kalandak-Nivap). Then, in the evening, the Venerable Sariputta emerged from seclusion and approached the Venerable Mahamoggallana. He exchanged greetings with the Venerable Mahamoggallana and, when they had concluded their greetings and cordial talk, he sat down to one side and said to him:
"Friend Moggallana, your faculties are serene, your facial complexion is pure and bright. Has the Venerable Mahamoggallana spent the day in a peaceful dwelling?"
"I spent the day in a gross dwelling, friend, but I did have some dhamma(path,law) talk." 384
"With whom did the Venerable Mahamoggallana have some Dhamma talk?"
"I had some Dhamma talk with the Lord (Buddha), friend."
"But the Lord (Buddha) is far away, friend. He is now dwelling at Savatthi in Jeta's-Grove(Jetvana), Anathapindika's Park. Did the Venerable Mahamoggallana approach the Lord (Buddha) by means of spiritual-power(iddhi\riddhi), or did the Lord (Buddha) approach the Venerable Mahamoggallana by means of spiritual-power(iddhi\riddhi)?"
"I didn't approach the Lord (Buddha) by means of spiritual-power(iddhi\riddhi), friend, nor did the Lord (Buddha) approach me by means of spiritual power. Rather, the Lord (Buddha) cleared his divine eye and divine ear element(dhatu) to communicate with me, and I cleared my divine eye and divine ear element to communicate with the Lord (Buddha)." 385
"What kind of Dhamma talk did the Venerable Mahamoggallana have with the Lord (Buddha)?"
"Here, friend, I said to the Lord (Buddha): 'Venerable sir, it is said, "one with energetic-strength(viriya) aroused, one with energetic-strength aroused." In what way, venerable sir, does one have energetic-strength aroused?' The Lord (Buddha) then said to me: 'Here, Moggallana, a bhikkhu(monk) with energetic-strength aroused dwells thus: "Willingly, let only my skin, sinews, and bones remain, and let the flesh and blood dry up in my body, but I will not relax my energetic-strength so long as I have not attained what can be attained by manly strength, by manly energetic-strength, by manly exertion." 386 It is in such a way, Moggallana, that one has aroused energetic-strength.' Such, friend, is the Dhamma talk that I had with the Lord (Buddha)."
"Friend, compared to the Venerable Mahamoggallana we are like a few grains of gravel compared to the Himalayas, the king of mountains. For the Venerable Mahamoggallana is of such great spiritual power and might that if so he wished he could live on for an aeon(kappa\kalpa)." 387
"Friend, compared to the Venerable Sariputta we are like a few grains of salt compared to a barrel of salt. For the Venerable Sariputta has been extolled, lauded, and praised in many ways by the Lord (Buddha):
'"As Sariputta is supreme; In illuminated-insight(panna), virtue(sheel), and peace.
So a bhikkhu who has gone beyond; At best can only equal him.'"
In this manner both these great nagas rejoiced in what was well stated and well declared by the other. 388
[]
At Savatthi. Now on that occasion a certain newly ordained bhikkhu(monk), after returning from the alms round, would enter his dwelling after the meal and pass the time living at ease and keeping silent. He did not render service to the bhikkhus at the time of making robes. Then a number of bhikkhus approached the Lord (Buddha), paid homage to him, sat down to one side, and reported this matter to him. Then the Lord (Buddha) addressed a certain bhikkhu thus: "Come, bhikkhu, tell that bhikkhu in my name that the Teacher calls him."
"Yes, venerable sir," that bhikkhu replied, and he went to that bhikkhu and told him: "The Teacher calls you, friend."
"Yes, friend," that bhikkhu replied, and he approached the Lord (Buddha), paid homage to him, and sat down to one side.
The Lord (Buddha) then said to him: "Is it true, bhikkhu, that after returning from the alms round you enter your dwelling after the meal and pass the time living at ease and keeping silent, and you do not render service to the bhikkhus at the time of making robes?"
"I am doing my own duty, venerable sir."
Then the Lord (Buddha), having known with his own mind the thought in that bhikkhu's mind, addressed the bhikkhus thus:
"Bhikkhus(Monks), do not find fault with this bhikkhu. This bhikkhu is one who gains at will, without trouble or difficulty, the four jhanas that constitute the higher mind and provide a pleasant dwelling in this very life. And he is one who, by realizing it for himself with divine-knowledge(abhinna), in this very life enters and dwells in that unsurpassed goal of the holy celibate life(brahmacariya) for the sake of which clansmen rightly go forth from the household life into hermit life."
This is what the Lord (Buddha) said. Having said this, the Fortunate One(Sugato), the Teacher(Sattha), further said this:
"Not by means of slack endeavour; Not by means of feeble effort,
Is this Nibbana to be achieved; release(mokkha/moksha) from all suffering.
"This young bhikkhu(monk) [by my side]; Is a supreme man indeed:
He carries about his final body; Having conquered Mara(Satan) and his mount."
239. Sujata[]
At Savatthi. Then the Venerable Sujata approached the Lord (Buddha). The Lord (Buddha) saw him coming in the distance and addressed the bhikkhus thus: "Bhikkhus(monks), this clansman is beautiful in both respects. He is handsome, good-looking, pleasing to look at, possessing supreme beauty of complexion. And he is one who, by realizing it for himself with divine-knowledge(abhinna), in this very life enters and dwells in that unsurpassed goal of the holy celibate life(brahmacariya) for the sake of which clansmen rightly go forth from the household life into hermit life."
This is what the Lord (Buddha) said .. . [who] further said this:
"This bhikkhu(monk) shines with sublime beauty; Having a mind utterly straight.
Attained to Nibbana by nonclinging; Detached is he, removed all sorrow ; .
He carries about his final body; Having conquered Mara(Satan) and his mount."
240. Lakundaka Bhaddiya[]
At Savatthi. Then the Venerable Lakundaka Bhaddiya approached the Lord (Buddha). The Lord (Buddha) saw him coming in the distance and addressed the bhikkhus thus: "Bhikkhus(monks), do you see that bhikkhu(monk) coming, ugly, unsightly, deformed, despised among the bhikkhus?"
"Yes, venerable sir."
"That bhikkhu is of great spiritual-power(iddhi\riddhi) and might. It is not easy to find an attainment which that bhikkhu has not already attained. And he is one who, by realizing it for himself with divine-knowledge(abhinna), in this very life enters and dwells in that unsurpassed goal of the holy celibate life(brahmacariya) for the sake of which clansmen rightly, go forth from the household life into hermit life."
This is what the Lord (Buddha) said ... [who] further said this:
"Swans, herons, and peacocks; Elephants, and spotted deer.
All are frightened of the lion; Regardless of their bodies' size.
"In the same way among human beings; The small one endowed with illuminated-insight(panna)
He is the one that is truly great; Not the childish(unwise) with a well-built body."
241. Visakha[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling at Vesali in the Great Wood in the Hall with the Peaked Roof. Now on that occasion the Venerable Visakha Pancaliputta was instructing, instructing, inspiring, and gladdening the bhikkhus in the assembly hall with a dhamma(path,law) talk, [spoken] with speech that was polished, clear, articulate, expressing well the meaning, comprehensive, unattached. 391
Then, in the evening, the Lord (Buddha) emerged from seclusion and approached the assembly hall. He sat down in the appointed seat and addressed the bhikkhus thus: "Bhikkhus(monks), who has been instructing, instructing, inspiring, and gladdening the bhikkhus in the assembly hall with a Dhamma talk, [spoken] with speech that is polished, clear, articulate, expressing well the meaning, comprehensive, unattached?"
"It was this Venerable Visakha Pancaliputta, venerable sir."
Then the Lord (Buddha) addressed the Venerable Visakha Pancaliputta thus: "Good, good, Visakha! It is good that you thus instruct the bhikkhus with a Dhamma talk."
This is what the Lord (Buddha) said ... [who] further said this:
"When the wise man is in the midst of childish(unwise)
They do not know him if he does not speak, 392
But they know him when he speaks.
Pointing out the deathless-state(nirvana).
"He should speak and explain the Dhamma; He should raise high the saints'(ishis sans. rishis) banner.
Well-spoken words are the saints(ishis sans. rishis) banner; For the Dhamma is the banner of saints(ishis sans. rishis)."
242. Nanda[]
At Savatthi. Then the Venerable Nanda, the Lord (Buddha)'s maternal cousin, put on well-pressed and well-ironed robes, painted his eyes (with kajal), took a glazed bowl, and approached the Lord (Buddha). 393 Having paid homage to the Lord (Buddha), he sat down to one side, and the Lord (Buddha) said to him:
"Nanda, this is not proper for you, a clansman who has gone-forth(initiated,pabajjit) out of faith from the household life into hermit life, that you wear well-pressed and well-ironed robes, paint your eyes, and carry a glazed bowl. This is proper for you, Nanda, a clansman who has gone-forth(initiated,pabajjit) out of faith from the household life into hermit life, that you be a forest dweller, an almsfood eater, a rag-robes wearer, and that you dwell indifferent to sensual pleasures."
This is what the Lord (Buddha) said ... [who] further said this:
"When shall I see Nanda as a forest dweller; Wearing robes stitched from rags.
Subsisting on the scraps of strangers, 394 ; Indifferent towards sensual pleasures?"
Then, some time later, the Venerable Nanda became a forest dweller, an almsfood eater, a rag-robes wearer, and he dwelt indifferent to sensual pleasures.
243. Tissa[]
At Savatthi. Then the Venerable Tissa, the Lord (Buddha)'s paternal cousin, 395 approached the Lord (Buddha), paid homage to him, and sat down to one side - miserable, sorrowful, with tears streaming down. Then the Lord (Buddha) said to him:
"Tissa, why are you sitting there, miserable, sorrowful, with tears streaming down?"
"Because, venerable sir, the bhikkhus have attacked me on all sides with sharp words." 396
"That, Tissa, is because you admonish others but cannot bear being admonished yourself. Tissa, this is not proper for you, a clansman who has gone-forth(initiated,pabajjit) out of faith from the household life into hermit life, that you admonish others but cannot accept admonition in turn. This is proper for you, Tissa, a clansman who has gone-forth(initiated,pabajjit) out of faith from the household life into hermit life, that you admonish others and accept admonition in turn."
This is what the Lord (Buddha) said. Having said this, the Fortunate One(Sugato), the Teacher(Sattha), further said this:
"Why are you angry? Don't be angry! Nonanger is better for you, Tissa. It is to remove anger, conceit, and scorn; That the holy celibate life(brahmacariya) is lived, O Tissa."
244. A Bhikkhu Named Elder (Theranamaka)[]
On one occasion the Lord (Buddha) was dwelling at Rajagaha in the Bamboo-Grove(Veluvan), the Squirrel-Sanctuary(Kalandak-Nivap). Now on that occasion a certain bhikkhu(monk) named Elder 397 was a lone dweller and spoke in praise of dwelling alone. He entered the village for alms alone, he returned alone, he sat alone in private, he undertook walking meditation alone.
Then a number of bhikkhus approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:
"Here, venerable sir, there is a certain bhikkhu named Elder who is a lone dweller and who speaks in praise of dwelling alone."
Then the Lord (Buddha) addressed a certain bhikkhu thus:
"Come, bhikkhu, tell the bhikkhu Elder in my name that the Teacher calls him."
"Yes, venerable sir," that bhikkhu replied, and he went to the Venerable Elder and told him: "The Teacher calls you, friend Elder."
"Yes, friend," the Venerable Elder replied, and he approached the Lord (Buddha), paid homage to him, and sat down to one side. The Lord (Buddha) then said to him: "Is it true. Elder, that you are a lone dweller and speak in praise of dwelling alone?"
"Yes, venerable sir."
"But how. Elder, are you a lone dweller and how do you speak in praise of dwelling alone?"
"Here, venerable sir, I enter the village for alms alone, I return alone, I sit alone in private, and I undertake walking meditation alone. It is in such a way that I am a lone dweller and speak in praise of dwelling alone."
"That is a way of dwelling alone. Elder, I do not deny this. But as to how dwelling alone is fulfilled in detail, listen to that and be mindful(manasikaro), I will speak."
"Yes, venerable sir."
"And how. Elder, is dwelling alone fulfilled in detail? Here, Elder, what lies in the past has been abandoned, what lies in the future has been relinquished, and desire(chand) & lust(raag) for present forms of individual existence has been thoroughly removed. 398 It is in such a way. Elder, that dwelling alone is fulfilled in detail."
This is what the Lord (Buddha) said. Having said this, the Fortunate One(Sugato), the Teacher(Sattha), further said this:
"The wise one, all-conqueror, all-knower;
Among all dhammas(path,law) unsullied, with all cast off.
liberated(vimutta sans. vimukt) in the destruction(khaya\kshaya) of craving(tanha sans. trishna);
I call that person 'one who dwells alone."' 399
245. Mahakappina[]
At Savatthi. Then the Venerable Mahakappina approached the Lord (Buddha). 400 The Lord (Buddha) saw him coming in the distance and addressed the bhikkhus thus: "Bhikkhus(monks), do you see that bhikkhu(monk) coming, fair-skinned, thin, with a prominent nose?"
"Yes, venerable sir."
"That bhikkhu is of great spiritual-power(iddhi\riddhi) and might. It is not easy to find an attainment which that bhikkhu has not already attained. And he is one who, by realizing it for himself with divine-knowledge(abhinna), in this very life enters and dwells in that unsurpassed goal of the holy celibate life(brahmacariya) for the sake of which clansmen rightly go forth from the household life into hermit life."
This is what the Lord (Buddha) said. Having said this, the Fortunate One(Sugato), the Teacher(Sattha), further said this:
"The khattiya is the best among people
For those whose sign is the clan.
But one accomplished in knowledge and conduct
Is best among devas(angels) and humans.
"The sun shines by day,
The moon glows at night.
The khattiya shines clad in armour,
The meditative brahmin shines.
But all the time, day and night,
The Buddha shines with glory."
246. Companions (Sahayaka)[]
At Savatthi. Then two bhikkhus who were companions, pupils of the Venerable Mahakappina, approached the Lord (Buddha). The Lord (Buddha) saw them coming in the distance and addressed the bhikkhus thus: "Bhikkhus(monks), do you see those two bhikkhus who are companions coming, pupils of Kappina?"
"Yes, venerable sir."
"Those bhikkhus are of great spiritual-power(iddhi\riddhi) and might. It is not easy to find an attainment that those bhikkhus have not already attained. And they are ones who, by realizing it for themselves with divine-knowledge(abhinna), in this very life enter and dwell in that unsurpassed goal of the holy celibate life(brahmacariya) for the sake of which clansmen rightly go forth from the household life into hermit life."
This is what the Lord (Buddha) said. Having said this, the Fortunate One(Sugato), the Teacher(Sattha), further said this:
"These [two] companion bhikkhus; Have been united for a very long time. 401
The true dhamma(path,law) has united them;In the Dhamma proclaimed by the Buddha.
"They have been disciplined well by Kappina;In the Dhamma proclaimed by the Noble One.
They carry about their final bodies;Having conquered Mara(Satan) and his mount."
The Book of Causation (Nidanavagga) of Samyutta Nikaya is finished.
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