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SN4-Book of Six Sense Faculties
(This is Fourth Book of Samyutta Nikaya[Connected Discourses].This is version 2, a modified version of Bhikkhu Bodhi.)
In this book the six sense faculties i.e. eyes, nose, tongue, ears, touch & mind are analysed as impermanent, suffering, fetters,burning, empty, vipers, & nonself w.r.t the state of enlightenment and how to earn the state of their cessation leading to trance/samadhi & their higher states till final liberation(vimutti sans. vimukti).
Important Suttas:
1: 'Self' is questioned
28: Burning are the senses
65: Mara(Satan) the lord of sensuality, death & rebirth
68: The world
81: What is suffering
83: The Buddhas of past can not be described in terms of sense faculties
85: Empty is the world
88: Punna - Important Sutta on non-violence & tolerance;
94-96: Guarding the senses for Nibbana
97-100: Samadhi(Trance)
101: Not yours are eye, ear, nose, tongue, touch, mind & their functions
120: Wakefulness
127: How to maintain celibacy
132: Lohicca - supriority of birth is useless, guarding sense doors required
136: Pleasure is suffering
146: Kamma(karma) cessation
228-229: Ocean - each sense faculty is like an ocean (of its objects)
230: Sense faculties are like hooks for fish
232, 343: What is a fetter , it is desire developed when a sense faculty senses its object
235: Burning of sense faculties
238: Vipers - Enemies example
239: How to live daily life
241: A log in river example
244: Conduct of a Bhikkhu(saint)
245: Unseen Kimsuka tree decribed differently by different people
246: How to control th mind
247: Restraint - Six animals (senses) tied to strong post
248: Deception of 'I am' & about restraint of mind
267: All Samadhi states defined; true happiness
269: Important discourse on sensations
270: How many types of sensations
279: What is difference between sinful & sinless
332-340: All nine jhana/samadhi states
348: Important sutta on Samadhi & sankhara([karma]sanskaras, compulsive-behavior-conditioning) etc.
349: types of liberations (vimutti)
354: fate of theatre actors - hell or animal
355: fate of warriors is hell
358: Example of sinking of stone & floatation of butter
360: An analysis of teachings of Jains by Buddha
362: Gold & silver are not accepted
366-409: unconditioned - Deeper insights on meditation & enlightenment
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 and Perfectly Enlightened(Awakened) One
Chapter 1 : Connected Discourses on the Six sense faculties (Salayatanasamyutta) {Samyutta-35}[]
(i) Division 1, Root Fifty - The Impermanent (Aniccavaggo sans. Anitya-varg)[]
1. The Internal as Impermanent 1 (Ajjhattanicca)[]
Thus have I heard(from Lord Buddha, says Ananda). 2 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), the eye is impermanent. 3 What is impermanent is suffering. What is suffering is nonself. What is nonself 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 (true) self.'
"The ear is impermanent. What is impermanent is suffering. What is suffering is nonself. What is nonself 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 (true) self.'
"The nose is impermanent. What is impermanent is suffering. What is suffering is nonself. What is nonself 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 (true) self.'
"The tongue is impermanent. What is impermanent is suffering. What is suffering is nonself. What is nonself 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 (true) self.'
"The body is impermanent. What is impermanent is suffering. What is suffering is nonself. What is nonself 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 (true) self.'
"The mind is impermanent. What is impermanent is suffering. What is suffering is nonself. What is nonself 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 (true) self.'
"Seeing thus, bhikkhus, 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). 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.'"
(Note : Here the notion of 'self' is questioned [which Buddha found as a false construct]. In samadhi/trance states the 'Self' appears differently in each state. In intial states of samadhi/trance the 'self' appears as glowing blissful awareness within brain & spine, later it transcends human body & expands to material infinity, later then it becomes nothingness and finally in liberated nirvana state [9th samadhi] it transcends all and loses 'self or I' attitude and becomes transcendental [beyond matter] probably universal. )
2. The Internal as Suffering (Ajjhattadukkha)[]
"Bhikkhus(monks), the eye is suffering. What is suffering is nonself. What is nonself 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.'
"The ear is suffering.... The nose is suffering.... The tongue is suffering.... The body is suffering.... The mind is suffering. What is suffering is nonself. What is nonself 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 ... He understands: '... there is no more for this state of being.'"
3. The Internal as Nonself (Ajjhattanatta)[]
"Bhikkhus(monks), the eye is nonself. What is nonself 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.'
"The ear is nonself.... The nose is nonself.... The tongue is non-self.... The body is nonself.... The mind is nonself. What is non-self 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 ... He understands: '... there is no more for this state of being.'"
4. The External as Impermanent (Bahiranicca sans. Bahira-anitya)[]
"Bhikkhus(monks), forms are impermanent. What is impermanent is suffering. What is suffering is nonself. What is nonself 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.'
"Sounds ... Odours ... Tastes ... Tactile objects ... Mental phenomena(dhamma) are impermanent. 4 What is impermanent is suffering. What is suffering is nonself. What is nonself 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, bhikkhus, the instructed noble disciple experiences revulsion(nibbida) towards forms, revulsion towards sounds, revulsion towards odours, revulsion towards tastes, revulsion towards tactile objects, revulsion towards mental phenomena(dhamma). 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."'
5. The External as Suffering (Bahiradukkha)[]
"Bhikkhus(monks), forms are suffering. What is suffering is nonself. What is nonself 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.'
"Sounds ... Odours ... Tastes ... Tactile objects ... Mental phenomena(dhamma) are suffering. What is suffering is nonself. What is non-self 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 ... He understands: '... there is no more for this state of being.'"
6. The External as Nonself (Bahiranatta sans. Bahira-anatm)[]
"Bhikkhus(monks), forms are nonself. What is nonself 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.'
"Sounds ... Odours ... Tastes ... Tactile objects ... Mental phenomena(dhamma) are nonself. What is nonself 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 ... He understands: '... there is no more for this state of being.'"
7. The Internal as Impermanent in the Three Times (Ajjhattaniccatitanagata)[]
At Savatthi. "Bhikkhus(monks), the eye is impermanent, both of the past and the future, not to speak of the present. Seeing thus, bhikkhus, the instructed noble disciple is indifferent towards the eye of the past; he does not seek delight(nandi\anand) in the eye of the future; and he is practising for revulsion towards the eye of the present, for its fading away and cessation(nirodha).
"The ear is impermanent ... The nose is impermanent ... The tongue is impermanent ... The body is impermanent ... The mind is impermanent, both of the past and the future, not to speak of the present. Seeing thus, bhikkhus, the instructed noble disciple is indifferent towards the mind of the past ... for its fading away and cessation."
8. The Internal as Suffering in the Three Times (Ajjhattadukkhatitanagata)[]
At Savatthi. "Bhikkhus(monks), the eye is suffering, both of the past and the future, not to speak of the present. Seeing thus . . . The mind is suffering ... for its fading away and cessation(nirodha)."
9. The Internal as Nonself in the Three Times (Ajjhattanattatitanagata)[]
At Savatthi. "Bhikkhus(monks), the eye is nonself, both of the past and the future, not to speak of the present. Seeing thus ... The mind is nonself ... for its fading away and cessation."
10. The External as Impermanent in the Three Times (Bahiraniccatitanagata sans. Bahira-anitya-atita-anagata)[]
"Bhikkhus(monks), the forms are impermanent, both of the past and the future, not to speak of the present. Seeing thus, bhikkhus, the instructed noble disciple is indifferent towards the forms of the past; he does not seek delight(nandi\anand) in the forms of the future; and he is practising for revulsion(nibbida) towards the forms of the present, for its fading away and cessation(nirodha).
"The sounds are impermanent ... The odours are impermanent ... The tastes are impermanent ... The Tactile objects are impermanent ... The mental phenomena(dhamma) are impermanent, both of the past and the future, not to speak of the present. Seeing thus, bhikkhus, the instructed noble disciple is indifferent towards the mental phenomena(dhamma) of the past ... for its fading away and cessation."
11. The External as Suffering in the Three Times (Bahiradukkhatitanagata sans. Bahira-dukkha-atita-anagata)[]
"Bhikkhus(monks), the forms are suffering, both of the past and the future, not to speak of the present. Seeing thus, bhikkhus, the instructed noble disciple is indifferent towards the forms of the past; he does not seek delight(nandi\anand) in the forms of the future; and he is practising for revulsion towards the forms of the present, for its fading away and cessation(nirodha).
"The sounds are suffering ... The odours are suffering ... The tastes are suffering ... The Tactile objects are suffering ... The mental phenomena(dhamma) are suffering, both of the past and the future, not to speak of the present. Seeing thus, bhikkhus, the instructed noble disciple is indifferent towards the mental phenomena(dhamma) of the past ... for its fading away and cessation(nirodha)."
12. The External as Nonself in the Three Times (Bahiranattatitanagata sans. Bahira-anatm-atita-anagata)[]
"Bhikkhus(monks), the forms are nonself, both of the past and the future, not to speak of the present. Seeing thus, bhikkhus, the instructed noble disciple is indifferent towards the forms of the past; he does not seek delight(nandi\anand) in the forms of the future; and he is practising for revulsion(nibbida) towards the forms of the present, for its fading away and cessation(nirodha).
"The sounds are nonself ... The odours are nonself ... The tastes are nonself ... The Tactile objects are nonself ... The mental phenomena(dhamma) are nonself, both of the past and the future, not to speak of the present. Seeing thus, bhikkhus, the instructed noble disciple is indifferent towards the mental phenomena(dhamma) of the past ... for its fading away and cessation."
(ii) Division 1, Root Fifty - The Pairs Section (Yamakavaggo)[]
13. Before My Enlightenment (1) (Pubbesambodh1 sans. Purv-sambodhi)[]
At Savatthi. "Bhikkhus(monks), before my enlightenment, while I was still a bodhisatta, not yet fully 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 eye? What is the worldly-enjoyment, what is the danger.
what is the escape in the case of the ear ... the nose ... the tongue. ... the body ... the mind?'
"Then, bhikkhus, it occurred to me: 'The happiness(sukh) and joy(somanassa) that arise in dependence on the eye: this is the worldly-enjoyment in the eye. That the eye is impermanent, suffering, and subject to change: this is the danger in the eye. The removal and abandonment of desire(chand) & lust(raag) for the eye: this is the escape from the eye.
"'The happiness(sukh) and joy(somanassa) that arise in dependence on the ear .. . the nose ... the tongue ... the body ... the mind: this is the worldly-enjoyment in the mind. That the mind is impermanent, suffering, and subject to change: this is the danger in the mind. The removal and abandonment of desire(chand) & lust(raag) for the mind: this is the escape from the mind.'
"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 six internal sense faculties, I did not claim to have awakened to the unsurpassed 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; this is my last rebirth; now there is no more renewed existence(rebirth cause).'"
14. Before My Enlightenment (2) (Pubbesambodh2 sans. Purv-sambodhi)[]
At Savatthi. "Bhikkhus(monks), before my enlightenment, while I was still a bodhisatta, not yet fully 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 forms? What is the worldly-enjoyment, what is the danger.
what is the escape in the case of the sounds ... the odours ... the tastes. ... the tactile objects ... the mental phenomena(dhamma)?'
"Then, bhikkhus, it occurred to me: 'The happiness(sukh) and joy(somanassa) that arise in dependence on the forms: this is the worldly-enjoyment in the forms. That the forms are impermanent, suffering, and subject to change: this is the danger in the forms. The removal and abandonment of desire(chand) & lust(raag) for the forms: this is the escape from the forms.
"'The happiness(sukh) and joy(somanassa) that arise in dependence on the sounds .. . the odours ... the tastes ... the tactile objects ... the mental phenomena(dhamma): this is the worldly-enjoyment in the mental phenomena(dhamma). That the mental phenomena(dhamma) are impermanent, suffering, and subject to change: this is the danger in the mental phenomena(dhamma). The removal and abandonment of desire(chand) & lust(raag) for the mental phenomena(dhamma): this is the escape from the mental phenomena(dhamma).'
"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 six external sense faculties, I did not claim to have awakened to the unsurpassed 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; this is my last rebirth; now there is no more renewed existence(rebirth cause).'"
15. Seeking Worldly-enjoyment (1) (Assadapriyesana1 sans. Aswad..)[]
"Bhikkhus(monks), I set out seeking the worldly-enjoyment(assado sans. aswad) in the eye. Whatever worldly-enjoyment there is in the eye - that I discovered. I have clearly seen with illuminated-insight(panna) just how far the worldly-enjoyment in the eye extends.
"Bhikkhus, I set out seeking the danger in the eye. Whatever danger there is in the eye - that I discovered. I have clearly seen with panna(illuminated-insight) just how far the danger in the eye extends.
"Bhikkhus, I set out seeking the escape from the eye. Whatever escape there is from the eye - that I discovered. I have clearly seen with illuminated-insight(panna) just how far the escape from the eye extends.
"Bhikkhus, I set out seeking the worldly-enjoyment in . . . the danger in ... the escape from the ear ... the nose ... the tongue ... the body . . . the mind. Whatever escape there is from the mind - that I discovered. I have clearly seen with panna(illuminated-insight) just how far the escape from the mind extends.
"So long, bhikkhus, as I did not directly know as they really are the worldly-enjoyment, the danger, and the escape in the case of these six internal sense faculties, I did not claim to have awakened to the unsurpassed 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; this is my last rebirth; now there is no more renewed existence(rebirth cause)."'
16. Seeking Worldly-enjoyment (2) (Assadapriyesana2 sans. Aswad..)[]
(The same as previous 15 for the six external faculties - forms, sounds, odours, tactile objects & mental phenomena(dhamma).)
17. If There Were No Worldly-enjoyment (1) (Noceassada1 sans. Noce-aswad)[]
"Bhikkhus(monks), if there were no worldly-enjoyment(assado sans. aswad) in the eye, beings would not become enamoured with it; but because there is worldly-enjoyment in the eye, beings become enamoured with it. If there were no danger in the eye, beings would not experience revulsion(nibbida) towards it; but because there is danger in the eye, beings experience revulsion towards it. If there were no escape from the eye, beings would not escape from it; but because there is an escape from the eye, beings escape from it.
"Bhikkhus, if there were no worldly-enjoyment in the ear .... in the nose ... in the tongue ... in the body ... in the mind, beings would not become enamoured with it ... but because there is an escape from the mind, beings escape from it.
"So long, bhikkhus, as beings have not directly known as they really are the worldly-enjoyment as worldly-enjoyment, the danger as danger. and the escape as escape in the case, of these six internal sense faculties, 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."
18. If There Were No (2) (Noceassada2 sans. Noce-aswad)[]
(The same as previous 17 for the six external faculties - forms, sounds, odours, tactile objects & mental phenomena(dhamma).)
19. Delight (1) (Abhinanda1)[]
"Bhikkhus(monks), one who seeks delight in the eye seeks delight in suffering. One who seeks delight in suffering, I say, is not freed from suffering. One who seeks delight in the ear ... in the nose ... in the tongue ... in the body ... in the mind 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 eye ... in the mind does not seek delight in suffering. One who does not seek delight in suffering, I say, is freed from suffering."
20. (8) Delight (2) (Abhinanda2)[]
(The same as previous 19 for the six external faculties - forms, sounds, odours, tactile objects & mental phenomena(dhamma).)
21. Arising of Suffering (1) (Dukkhuppada1 sans. Dukkha-utpad)[]
"Bhikkhus(monks), the arising, continuation, production, and manifestation tion of the eye is the arising of suffering, the continuation of disease, the manifestation of aging-and-death. The arising of the ear ... the nose ... the tongue ... the body ... the mind is the arising of suffering, the continuation of disease, the manifestation of aging-and-death.
"The cessation(nirodha), subsiding, and passing away of the eye ... the mind is the cessation of suffering, the subsiding of disease, the passing away of aging-and-death."
22. Arising of Suffering (2) (Dukkhuppada2 sans. Dukkha-utpad)[]
(The same as previous 21 for the six external faculties - forms, sounds, odours, tactile objects & mental phenomena(dhamma).)
(iii) Division 1, Root Fifty - The All (Sabba sans. Sarv)[]
23. The All (Sabba sans. Sarv)[]
At Savatthi. "Bhikkhus(monks), I will teach you the all. 6 Listen to that....
"And what, bhikkhus, is the all? The eye and forms, the ear and sounds, the nose and odours, the tongue and tastes, the body and tactile objects, the mind and mental phenomena(dhamma). This is called the all.
"If anyone, bhikkhus, should speak thus: 'Having rejected this all, I shall make known another all' - that would be a mere empty boast on his part. 7 If he were questioned he would not be able to reply and, further, he would meet with vexation. For what reason? Because, bhikkhus, that would not be within his domain." 8
24. Abandonment (Pahana sans. Prahan)[]
"Bhikkhus(monks), I will teach you the dhamma(path,law) for abandoning all. Listen to that....
"And what, bhikkhus, is the Dhamma for abandoning all? The eye is to be abandoned, forms are to be abandoned, eye-consciousness is to be abandoned, eye-contact(phassa/sparsh) is to be abandoned(withdrawl within samadhi state), and whatever sensation(vedana) arises with eye-contact as cause, whether pleasant or painful or neither-painful-nor-pleasant, that too is to be abandoned. 9
"The ear is to be abandoned ... The mind is to be abandoned, mental phenomena(dhamma) are to be abandoned, mind-consciousness is to be abandoned, mind-contact is to be abandoned, and whatever sensation(vedana) arises with mind-contact as cause - whether pleasant or painful or neither-painful-nor-pleasant - that too is to be abandoned.
"This, bhikkhus, is the Dhamma for abandoning all."
25. Abandonment through divine-knowledge & Full Understanding (Abhinna-parinna-pahana2 sans. Abhigyan-paripurngyan-prahan)[]
"Bhikkhus(monks), I will teach you the dhamma(path,law) for abandoning all through divine-knowledge(abhinna) and full understanding. 10 Listen to that....
"And what, bhikkhus, is the Dhamma for abandoning all through divine-knowledge(abhinna) and full understanding? The eye is to be abandoned through divine-knowledge and full understanding, forms are to be so abandoned, eye-consciousness is to be so abandoned, eye-contact(of sense with object;phassa/sparsh) is to be so abandoned, and whatever sensation(vedana) arises with eye-contact(phassa/sparsh) as cause- whether pleasant or painful or neither-painful-nor-pleasant- that too is to be abandoned through divine-knowledge and full understanding.
"The ear is to be abandoned through divine-knowledge(abhinna) and full understanding ... The mind is to be abandoned through divine-knowledge and full understanding, mental phenomena(dhamma) are to be so abandoned, mind-consciousness is to be so abandoned, mind-contact(phassa/sparsh) is to be so abandoned, and whatever sensation(vedana) arises with mind-contact(phassa/sparsh) as cause - whether pleasant or painful or neither-painful-nor-pleasant - that too is to be abandoned through divine-knowledge and full understanding.
"This, bhikkhus, is the Dhamma for abandoning all through divine-knowledge(abhinna) and full understanding."
26. Without Full Understanding (1) (Aparijanana1 sans. Aparipurngyan)[]
At Savatthi. "Bhikkhus(monks), without directly knowing and fully understanding the all, without developing dispassion towards it and abandoning it, one is incapable of destroying suffering. 11
"And what, bhikkhus, is that all without directly knowing and fully understanding which, without developing dispassion towards which and abandoning which, one is incapable of destroying suffering?
"Without directly knowing and fully understanding the eye, without developing dispassion towards it and abandoning it, one is incapable of destroying suffering. Without directly knowing and fully understanding forms ... eye-consciousness ... eye-contact(of sense with object;phassa/sparsh) . . . and whatever sensation(vedana) arises with eye-contact as cause ... without developing dispassion towards it and abandoning it, one is incapable of destroying suffering.
"Without directly knowing and fully understanding the ear ... the mind ... and whatever sensation(vedana) arises with mind-contact as cause . . . without developing dispassion towards it and abandoning it, one is incapable of destroying suffering.
"This, bhikkhus, is the all without directly knowing and fully understanding which . . . one is incapable of destroying suffering.
"Bhikkhus, by directly knowing and fully understanding the all, by developing dispassion towards it and abandoning it, one is capable of destroying suffering. [18]
"And what, bhikkhus, is that all by directly knowing and fully understanding which, by developing dispassion towards which and abandoning which, one is capable of destroying suffering?
"By directly knowing and fully understanding the eye ... the mind . . . and whatever sensation(vedana) arises with mind-contact as cause ... by developing dispassion towards it and abandoning it, one is capable of destroying suffering.
"This, bhikkhus, is the all by directly knowing and fully understanding which ... one is capable of destroying suffering."
27. Without Full Understanding (2) (Aparijanana2 sans. Aparipurngyan)[]
"Bhikkhus(monks), without directly knowing and fully understanding the all, without developing dispassion towards it and abandoning ing it, one is incapable of destroying suffering.
"And what, bhikkhus, is the all. . .?
"The eye and forms and eye-consciousness and dhammas(attributes,laws) to be cognized by eye-consciousness. The ear and sounds and ear-consciousness and Dhammas to be cognized by ear-consciousness.... The mind and mental phenomena(dhamma) and mind-consciousness and Dhammas to be cognized by mind-consciousness.
"This, bhikkhus, is the all without directly knowing and fully understanding which, without developing dispassion towards which and abandoning which, one is incapable of destroying suffering.
"But, bhikkhus, by directly knowing and fully understanding the all, by developing dispassion towards it and abandoning it, one is capable of destroying suffering.
"And what, bhikkhus, is the all...? (as above)
"This, bhikkhus, is the all by directly knowing and fully understanding which, by developing dispassion towards which and abandoning which, one is capable of destroying suffering."
28 Burning (Aditta sans. Aditya)[]
On one occasion the Lord (Buddha) was dwelling at Gaya, at Gaya's Head, together with a thousand bhikkhus(monks). There the Lord (Buddha) addressed the bhikkhus thus: 13
"Bhikkhus, all is burning. And what, bhikkhus, is the all that is burning? The eye is burning, forms are burning, eye-consciousness is burning, eye-contact(of sense with object;phassa/sparsh) is burning, and whatever sensation(vedana) arises with eye-contact(phassa/sparsh) as cause - whether pleasant or painful or neither-painful-nor-pleasant - that too is burning. Burning with what? Burning with the fire of lust(raag), with the fire of hatred(dosa\dvesh), with the fire of delusion(moha); burning with rebirth, aging, and death; with sorrow, lamentation, pain, displeasure, and despair, I say.
"The ear is burning .. . [20] . . . The mind is burning . . . and whatever sensation(vedana) arises with mind-contact(phassa/sparsh) as cause -whether pleasant or painful or neither-painful-nor-pleasant -that too is burning. Burning with what? Burning with the fire of lust(raag), with the fire of hatred(dosa\dvesh), with the fire of delusion(moha); burning with rebirth, aging, and death; with sorrow, lamentation, pain, displeasure, and despair, I say.
"Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion(nibbida) towards the eye, towards forms, towards eye-consciousness, towards eye-contact(phassa/sparsh), towards whatever sensation(vedana) arises with eye-contact(phassa/sparsh) as cause - whether pleasant or painful or neither-painful-nor-pleasant; experiences revulsion towards the ear ... towards the mind ... towards whatever sensation(vedana) arises with mind-contact(phassa/sparsh) as cause.... Experiencing revulsion sion, 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.'"
This is what the Lord (Buddha) said. Elated, those bhikkhus delighted in the Lord (Buddha)'s statement. And while this discourse was being spoken, the minds of the thousand bhikkhus were liberated from the defilements by nonclinging.
29. Weighed Down (Addhabhuta)[]
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). There the Lord (Buddha) addressed the bhikkhus thus:
"Bhikkhus(Monks), all is weighed down. 14 And what, bhikkhus, is the all that is weighed down? The eye is weighed down, forms are weighed down, eye-consciousness is weighed down, eye-contact(of sense with object;phassa/sparsh) is weighed down, and whatever sensation(vedana) arises with eye-contact(phassa/sparsh) as cause - whether pleasant or painful or neither-painful-nor-pleasant - that too is weighed down. Weighed down by what? Weighed down by rebirth, aging, and death; by sorrow, lamentation, pain, displeasure, and despair, I say.
"The ear is weighed down . . . The mind is weighed down . . . Weighed down by what? Weighed down by rebirth ... by despair, I say.
"Seeing thus ... He understands: '... there is no more for this state of being.'"
30. Appropriate for Uprooting (Samugghatasaruppa)[]
"Bhikkhus(monks), I will teach you the way that is appropriate for uprooting all conceivings. Listen to that and be mindful(manasikaro), I will speak....
"And what, bhikkhus, is the way that is appropriate for uprooting all conceivings? 15 Here, bhikkhus, a bhikkhu(monk) does not conceive the eye, does not conceive in the eye, does not conceive from the eye, does not conceive, 'The eye is mine.' 16 He does not conceive forms ... eye-consciousness ... eye-contact(of sense with object;phassa/sparsh) ... and as to whatever sensation(vedana) arises with eye-contact(phassa/sparsh) as cause - whether pleasant or painful or neither-painful-nor-pleasant - he does not conceive that, does not conceive in that, does not conceive from that, does not conceive, 'That is mine.'
"He does not conceive the ear ... He does not conceive the mind . . . mental phenomena(dhamma) . . . mind-consciousness . . . mind-contact . . . and as to whatever sensation(vedana) arises with mind-contact(phassa/sparsh) as cause ... he does not conceive that, does not conceive in that, does not conceive from that, does not conceive, 'That is mine.'
"He does not conceive all, does not conceive in all, does not conceive from all, does not conceive, 'All is mine.'
"Since he does not conceive anything thus, he does not cling to anything in the world. Not clinging(upadana sans. asakti), he is not agitated. Being unagitated, 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.'
"This, bhikkhus, is the way that is appropriate for uprooting all conceivings."
31. Suitable for Uprooting (1) (Samugghatasappaya1)[]
"Bhikkhus(monks), I will teach you the way that is suitable for uprooting all conceivings. 18 Listen to that....
"And what, bhikkhus, is the way that is suitable for uprooting all conceivings? Here, bhikkhus, a bhikkhu(monk) does not conceive the eye, does not conceive in the eye, does not conceive from the eye, does not conceive, 'The eye is mine.' He does not conceive forms . . . eye-consciousness . . . eye-contact(of sense with object;phassa/sparsh) . . . and as to whatever sensation(vedana) arises with eye-contact(phassa/sparsh) as cause - whether pleasant or painful or neither-painful-nor-pleasant - he does not conceive that, does not conceive in that, does not conceive from that, does not conceive, 'That is mine.' For, bhikkhus, whatever one conceives, whatever one conceives in, whatever one conceives from, whatever one conceives as 'mine' - that is otherwise. The world, becoming otherwise, attached to becoming, seeks delight(nandi\anand) only in becoming. 19
"He does not conceive the ear .... He does not conceive the mind . . . and as to whatever sensation(vedana) arises with mind-contact(phassa/sparsh) as cause ... he does not conceive that, does not conceive in that, does not conceive from that, does not conceive, 'That is mine.' For, bhikkhus, whatever one conceives, whatever one conceives in, whatever one conceives from, whatever one conceives as 'mine' - that is otherwise. The world, becoming otherwise, attached to becoming, seeks delight only in becoming.
"Whatever, bhikkhus, is the extent of the aggregates(khandha sans. skandha), the elements(dhatu), and the senses, he does not conceive that, does not conceive in that, does not conceive from that, does not conceive, 'That is mine.'
"Since he does not conceive anything thus, he does not cling to anything in the world. Not clinging(upadana sans. asakti), he is not agitated. Being unagitated, 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.'
"This, bhikkhus, is the way that is suitable for uprooting all conceivings." 20
32. Suitable for Uprooting (2) (Samugghatasappaya2)[]
"Bhikkhus(monks), I will teach you the way that is suitable for uprooting all conceivings. Listen to that....
"And what, bhikkhus, is the way that is suitable for uprooting all conceivings? What do you think, bhikkhus, 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."
"Are forms permanent or impermanent?... Is eye-consciousness ... Is eye-contact(of sense with object;phassa/sparsh) ... Is any sensation(vedana) that arises with eye-contact as cause - whether pleasant or painful or neither-painful-nor-pleasant - permanent or impermanent?...
"Is the ear permanent or impermanent? ... Is the mind ... Is any sensation(vedana) that arises with mind-contact as cause 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, bhikkhus, the instructed noble disciple experiences revulsion(nibbida) towards the eye, towards forms, towards eye-consciousness, towards eye-contact, towards whatever sensation(vedana) arises with eye-contact as cause - whether pleasant or painful or neither-painful-nor-pleasant. He experiences revulsion towards the ear ... towards the mind ... towards whatever sensation(vedana) arises with mind-contact(phassa/sparsh) as cause.... 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.'
"This, bhikkhus, is the way that is suitable for uprooting all conceivings."
(iv) Division 1, Root Fifty - Subject to Re-Birth (Jatidhammavaggo sans. Jati-dharm-varg)[]
33. Subject to Re-Birth (Jatidhammadi sans. Jati-dharm-adi)[]
At Savatthi. "Bhikkhus(monks), all is subject to rebirth. And what, bhikkhus, is the all that is subject to rebirth? The eye is subject to rebirth. Forms ... Eye-consciousness ... Eye-contact(of sense with object;phassa/sparsh) ... Whatever sensation(vedana) arises with eye-contact as cause ... that too is subject to rebirth.
'The ear ... The tongue ... The body ... The mind ... Whatever sensation(vedana) arises with mind-contact as cause ... that too is subject to rebirth.
"Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion(nibbida) towards the eye, towards forms, towards eye-consciousness, towards eye-contact(phassa/sparsh) ... He understands: '... there is no more for this state of being.'"
34.-42 (10) Subject to Aging, Etc. (Jatidhammadi sans. Jati-dharm-adi)[]
34. "Bhikkhus(monks), all is subject to aging(Jaradhamma).... 35. All is subject to sickness(Byadhidhamma)....36. All is subject to death(Maranadhamma).... 37.All is subject to sorrow(Sokadhamma).... 38.All is subject to defilement(Samkilesikadhamma).. .. 39.All is subject to destruction(Khayadhamma).... 40.All is subject to decline (Vayadhamma).... 41.All is subject to origination(Samudayadhamma).... 42.All is subject to cessation(Nirodhadhamma)...." (Each is to be completed as previous 33.)
(v) Division 1, Root Fifty - All is Impermanent Section (Sabbaaniccavaggo sans. Sarv-anitya-varg)[]
43-52 Impermanent, Etc. (Anicchadi sans. Anitya-adi)[]
43. At Savatthi. "Bhikkhus(monks), all is impermanent(Aniccha sans. Anitya).... 44.All is suffering(Dukkha).... 45.All is nonself(Anatta sans. Anatm).... 46.All is to be directly known(Abhinneyya sans. Abhi-gyaneyya).... 47.All is to be fully understood(Parineyya sans. Paripurn-gyaneyya).... 48.All is to be abandoned(Pahatabba).... 49.All is to be realized(Sacchikatabba)... 50.All is to be fully understood through divine-knowledge(Abhinnaparinneyyasans. Abhigyan-paripurn-gyaneyya)....51.All is oppressed(Upadduta).... 52.All is stricken(Upassattha)...." (Each to be completed as in 33.)
(i) Division 2, The Second Fifty - Ignorance Section (Avijjavaggo sans. Avidya-varg)[]
53. Abandoning Ignorance (Avijjapahana sans. Avidya-prahan)[]
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 should one know, how should one see, for ignorance(avijja sans. avidya) to be abandoned and true knowledge to arise?"
"Bhikkhu, when one knows and sees(in meditation,passato ref. to vipassana meditation) the eye as impermanent, ignorance is abandoned and true knowledge arises. 21 When one knows and sees(in meditation,passato) forms as impermanent ... When one knows and sees(in meditation,passato) as impermanent whatever sensation(vedana) arises with mind-contact(phassa/sparsh) as cause - whether pleasant or painful or neither-painful-nor-pleasant, ignorance is abandoned and true knowledge arises. When one knows and sees(in meditation,passato) thus, bhikkhu, ignorance is abandoned and true knowledge arises."
54. Abandoning the Fetters (Samyojanapahana sans. Samyojana-prahan)[]
... "Venerable sir, how should one know, how should one see, for the fetters to be abandoned?" 22
{The Buddha's reply is as above in previous 53.)
55. Uprooting the Fetters (Samyojanasamugghata)[]
... "Venerable sir, how should one know, how should one see, for the fetters to be uprooted?"
"bhikkhu(monk), when one knows and sees(in meditation,passato ref. to vipassana meditation) the eye as nonself, the fetters are uprooted. When one knows and sees(in meditation,passato) forms as nonself ... (all as above) ... When one knows and sees(in meditation,passato) thus, bhikkhu, the fetters are uprooted."
56-59 Abandoning the Defilements, Etc. (Asavapahana sans. Ashrav-prahan)[]
... "Venerable sir, how should one know, how should one see, for the defilements to be abandoned?... for the defilements to be uprooted?... for the underlying-tendencies(anusaya) to be abandoned?... for the underlying-tendencies to be uprooted?" 23
"bhikkhu(monk), when one knows and sees(in meditation,passato) the eye as nonself, the underlying-tendencies(anusaya) are uprooted. When one knows and sees(in meditation,passato) form as nonself . . . (all as above) . . . When one knows and sees(in meditation,passato) thus, bhikkhu, the underlying-tendencies are uprooted."
Note: Non-self is understoood when Samadhi/Trance is experienced. In samadhi state a new essence is discovered within wrt which the body & mind appear as non-self.
60. The Full Understanding of All Clinging (Sabbupadanaparinna)[]
"Bhikkhus(monks), I will teach you the dhamma(path,law) for the full understanding of all clinging(upadana sans. asakti). 24 Listen to that....
"And what, bhikkhus, is the Dhamma for the full understanding of all clinging? 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(phassa/sparsh) as cause, sensation(vedana) [comes to be]. Seeing thus, the instructed noble disciple experiences revulsion(nibbida) towards the eye, towards forms, towards eye-consciousness, towards eye-contact(phassa/sparsh), towards sensation(vedana). Experiencing revulsion, he becomes dispassionate. Through dispassion [the mind] is liberated(vimutta sans. vimukt). With its deliverance(vimokkkha\vimoksha) he understands: 'clinging(upadana sans. asakti) has been fully understood by me.'
"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(phassa/sparsh). With contact(phassa/sparsh) as cause, sensation(vedana) [comes to be]. Seeing thus, the instructed noble disciple experiences revulsion towards the mind, towards mental phenomena(dhamma), towards mind-consciousness, towards mind-contact(phassa/sparsh), towards sensation(vedana). Experiencing revulsion, he becomes dispassionate. Through dispassion [the mind] is liberated. With its deliverance he understands: 'Clinging has been fully understood by me.'
"This, bhikkhus, is the Dhamma for the full understanding of all clinging(upadana sans. asakti)."
61. The Exhaustion of All Clinging (1) (Sabbupadanapariyadana1)[]
"Bhikkhus(monks), I will teach you the dhamma(path,law) for the exhaustion of all clinging(upadana sans. asakti). Listen to that....
"And what, bhikkhus, is the Dhamma for the exhaustion of all clinging? In dependence on the eye and forms, eye-consciousness arises.... (as above) ... With its deliverance(vimokkkha\vimoksha) he understands:
'Clinging has been exhausted by me.'
"In dependence on the ear and sounds . . . the mind and mental phenomena(dhamma), mind-consciousness arises.... With its deliverance he understands: 'Clinging has been exhausted by me.'
"This, bhikkhus, is the Dhamma for the exhaustion of all clinging."
62 The Exhaustion of All Clinging (2) (Sabbupadanapariyadana2)[]
"Bhikkhus(monks), I will teach you the dhamma(path,law) for the exhaustion of all clinging(upadana sans. asakti). Listen to that...."
"And what, bhikkhus, is the Dhamma for the exhaustion of all clinging? What do you think, bhikkhus, is the eye permanent or impermanent?"
.. . (To be completed as in 32)
"This, bhikkhus, is the Dhamma for the exhaustion of all clinging."
(ii) Division 2, The Second Fifty - Migajalavaggo[]
63 (1) Migajala (1)[]
At Savatthi. Then the Venerable Migajala approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him: 26
"Venerable sir, it is said, 'a lone dweller, a lone dweller.' 27 In what way, venerable sir, is one a lone dweller, and in what way is one dwelling with a partner?" 28
"There are, Migajala, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu(monk) seeks delight(nandi\anand) in them, welcomes them, and remains holding to them, delight arises. When there is delight, there is infatuation. When there is infatuation, there is bondage. Bound by the fetter of delight, Migajala, a bhikkhu is called one dwelling with a partner.
"There are, Migajala, sounds cognizable by the ear ... odours cognizable by the nose .. . tastes cognizable by the tongue ... tactile objects cognizable by the body ... mental phenomena(dhamma) cognizable by the mind that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu seeks delight(nandi\anand) in them ... he is called one dwelling with a partner.
"Migajala, even though a bhikkhu who dwells thus resorts to forests and groves, to remote lodgings where there are few sounds and little noise, desolate, hidden from people, appropriate for seclusion, he is still called one dwelling with a partner. For what reason? Because craving(tanha sans. trishna) is his partner, and he has not abandoned it; therefore he is called one dwelling with a partner.
"There are, Migajala, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu does not seek delight(nandi\anand) in them, does not welcome them, and does not remain holding to them, delight ceases. When there is no delight, there is no infatuation. When there is no infatuation, there is no bondage. released(in mokkha/moksha) from the fetter of delight, Migajala, a bhikkhu is called a lone dweller.
"There are, Migajala, sounds cognizable by the ear ... odours cognizable by the nose ... tastes cognizable by the tongue ... tactile objects cognizable by the body ... mental phenomena(dhamma) cognizable by the mind that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu does not seek delight(nandi\anand) in them ... he is called a lone dweller.
"Migajala, even though a bhikkhu who dwells thus lives in the vicinity of a village, associating with bhikkhus and bhikkhunis, with male and female lay followers, with kings and royal ministers, with sectarian teachers and their disciples, he is still called a lone dweller. For what reason? Because craving(tanha sans. trishna) is his partner, and he has abandoned it; therefore he is called a lone dweller."
64. Migajala (2)[]
Then the Venerable Migajala approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:
"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."
"There are, Migajala, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu(monk) seeks delight(nandi\anand) in them, welcomes them, and remains holding to them, delight arises. With the arising of delight, I say, Migajala, there is the arising of suffering.
"There are, Migajala, sounds cognizable by the ear . . . odours cognizable by the nose ... tastes cognizable by the tongue ... tactile objects cognizable by the body ... mental phenomena(dhamma) cognizable able by the mind that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu seeks delight(nandi\anand) in them, . . . delight arises. [38] With the arising of delight, I say, Migajala, there is the arising of suffering.
"There are, Migajala, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu does not seek delight in them, does not welcome them, and does not remain holding to them, delight ceases. With the cessation(nirodha) of delight, I say, Migajala, comes the cessation of suffering.
"There are, Migajala, sounds cognizable by the ear . . . odours cognizable by the nose ... tastes cognizable by the tongue ... tactile objects cognizable by the body . . . mental phenomena(dhamma) cognizable by the mind that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu does not seek delight in them ... delight ceases. With the cessation of delight, I say, Migajala, comes the cessation of suffering."
Then the Venerable Migajala, having delighted and rejoiced in the Lord (Buddha)'s words, rose from his seat, and, after paying homage to the Lord (Buddha), keeping him on his right, he departed.
Then, dwelling alone, withdrawn, alertful(appamada), ardent, and resolute, the Venerable Migajala, 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 Migajala became one of the arahants.
65.Samiddhi (1)[]
On one occasion the Lord (Buddha) was dwelling at Rajagaha in the Bamboo-Grove(Veluvan), the Squirrel-Sanctuary(Kalandak-Nivap). Then the Venerable Samiddhi approached the Lord (Buddha) ... and said to him: 29
"Venerable sir, it is said, 'Mara(Satan), Mara.' In what way, venerable sir, might there be Mara or the description of Mara?" 30
"Where there is the eye, Samiddhi, where there are forms, eye-consciousness, dhammas(path,law) to be cognized by eye-consciousness, there Mara exists or the description of Mara.
"Where there is the ear ... the mind, where there are mental phenomena(dhamma), mind-consciousness, Dhammas to be cognized by mind-consciousness, there Mara exists or the description of Mara.
"Where there is no eye, Samiddhi, no forms, no eye-consciousness, no Dhammas to be cognized by eye-consciousness, there Mara does not exist nor any description of Mara.
"Where there is no ear ... no mind, no mental phenomena(dhamma), no mind-consciousness, no Dhammas to be cognized by mind-consciousness, there Mara does not exist nor any description of Mara."
66. Samiddhi (2)[]
"Venerable sir, it is said, 'a being, a being.' In what way, venerable sir, might there be a being or the description of a being?"
(The reply is as in the preceding sutta 65.)
67. Samiddhi (3)[]
"Venerable sir, it is said, 'suffering, suffering.' In what way, venerable
sir, might there be suffering or the description of suffering?" . . .(similar to 65)
68. Samiddhi (4)[]
"Venerable sir, it is said, 'the world, the world.' In what way, venerable sir, might there be the world or the description of the world?"
"Where there is the eye, Samiddhi, where there are forms, eye-consciousness, dhammas(attributes,law) to be cognized by eye-consciousness, there the world exists or the description of the world.
"Where there is the ear ... the mind, where there are mental phenomena(dhamma), mind-consciousness, Dhammas to be cognized by mind-consciousness, there the world exists or the description of the world.
"Where there is no eye, Samiddhi, no forms, no eye-consciousness, no Dhammas to be cognized by eye-consciousness, there the world does not exist nor any description of the world.
"Where there is no ear ... no mind, no mental phenomena(dhamma), no mind-consciousness, no Dhammas to be cognized by mind-consciousness, there the world does not exist nor any description of the world."
Note: this also refers to samadhi state.
69. Upasena[]
On one occasion the Venerable Sariputta and the Venerable Upasena were dwelling at Rajagaha in the Cool Grove(Seetvana), in the Snake's Hood Grotto(Sappa-sondik-pabbhare). 31 Now on that occasion a viper had fallen on the Venerable Upasena's body. Then the Venerable Upasena addressed the bhikkhus thus: "Come, friends, lift this body of mine on to the bed and carry it outside before it is scattered right here like a handful of chaff." 32
When this was said, the Venerable Sariputta said to the Venerable Upasena: "We do not see any alteration in the Venerable Upasena's body nor any change in his faculties; yet the Venerable Upasena says: 'Come, friends, lift this body of mine on to the bed and carry it outside before it is scattered right here like a handful of chaff.'"
"Friend Sariputta, for one who thinks, 'I am the eye' or 'The eye is mine'; 'I am the ear' or 'The ear is mine' ... 'I am the mind' or 'The mind is mine,' lust(raag) might be alteration of the body or a change of the faculties. But, friend Sariputta, it does not occur to me, 'I am the eye' or The eye is mine'; 'I am the ear' or 'The ear is mine' ... 'I am the mind' or 'The mind is mine,' so why should there be any alteration in my body or any change in my faculties?" 33
"It must be because I-making, mine-making, and the underlying-tendency(anusaya) to conceit have been thoroughly uprooted in the Venerable Upasena for a long time that it does not occur to him, 'I am the eye' or 'The eye is mine'; 'I am the ear' or 'The ear is mine' ... 'I am the mind' or 'The mind is mine.'"
Then those bhikkhus lifted the Venerable Upasena's body on to the bed and carried it outside. Then the Venerable Upasena's body was scattered right there just like a handful of chaff.
70. Upavana[]
Then the Venerable Upavana approached the Lord (Buddha) . . . and said to him: "Venerable sir, it is said, 'the directly visible dhamma(path,law), the directly visible Dhamma.' 34 In what way, venerable sir, is the Dhamma directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise?"
"Here, Upavana, having seen a form with the eye, a bhikkhu(monk) experiences the form as well as lust(raag) for the form. He understands that lust for forms exists internally thus: There is in me lust for forms internally.' Since that is so, Upavana, the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.
"Further, Upavana, having heard a sound with the ear . . . having cognized a mental phenomenon with the mind, a bhikkhu experiences the mental phenomenon as well as lust(raag) for the mental phenomenon. He understands that lust for mental phenomena(dhamma) exists internally thus: 'There is in me lust for mental phenomena(dhamma) internally.' Since that is so, Upavana, the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.
"But here, Upavana, having seen a form with the eye, a bhikkhu experiences the form without experiencing lust(raag) for the form. He understands that lust for forms does not exist internally thus:
'There is in me no lust for forms internally.' Since that is so, Upavana, the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.
"Further, Upavana, having heard a sound with the ear . . . ... having cognized a mental phenomenon with the mind, a bhikkhu experiences the mental phenomenon without experiencing lust(raag) for the mental phenomenon. He understands that lust for mental phenomena(dhamma) does not exist internally thus: 'There is in me no lust for mental phenomena(dhamma) internally.' Since that is so, Upavana, the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise." 35
71. The Six Sense Faculties for Contact (1) (Pathamachaphassayatana1 sans. Pratham-chaha-sparsh-ayatana)[]
"Bhikkhus(monks), if a bhikkhu(monk) does 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 these six sense faculties for contact(of sense with object;phassa/sparsh), then he has not lived the holy celibate life(brahmacariya); he is far away from this dhamma(path,law) and Discipline."
When this was said, a certain bhikkhu said to the Lord (Buddha):
"Here, venerable sir, I am lost, 36 for I 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 six senses for contact(phassa/sparsh)."
"What do you think, bhikkhu, do you regard the eye thus:
'This is mine, this I am, this is my self'?"
"No, venerable sir."
"Good, bhikkhu! And here, bhikkhu, you should clearly see the eye as it really is with correct illuminated-insight(panna) thus: 'This is not mine, this I am not, this is not my self.' This itself is the end of suffering.
"Do you regard the ear thus...? Do you regard the mind thus:
'This is mine, this I am, this is my self'?"
"No, venerable sir."
"Good, bhikkhu! And here, bhikkhu, you should clearly see the mind as it really is with correct panna(illuminated-insight) thus: 'This is not mine, this I am not, this is not my self.' This itself is the end of suffering."
72. The Six Sense Faculties for Contact (2) (Dutiyachaphassayatana2 sans. Dwitiya-chaha-sparsh-ayatana)[]
(The first two paragraphs as in the preceding sutta 71.)
"What do you think, bhikkhu(monk), do you regard the eye thus:
'This is not mine, this I am not, this is not my self'?"
"Yes, venerable sir."
"Good, bhikkhu! And here, bhikkhu, you should clearly see the eye as it really is with correct illuminated-insight(panna) thus: 'This is not mine, this I am not, this is not my self.' Thus this first faculty for contact(of sense with object;phassa/sparsh) will be abandoned by you for no future renewed existence(rebirth cause). 37
"Do you regard the ear thus...? Thus this second faculty for contact will be abandoned by you for no future renewed existence(rebirth cause) ....
"Do you regard the mind thus: 'This is not mine, this I am not, this is not my self'?"
"Yes, venerable sir."
"Good, bhikkhu! And here, bhikkhu, you should clearly see the mind as it really is with correct illuminated-insight(panna) thus: 'This is not mine, this I am not, this is not my self.' Thus this sixth faculty for contact(phassa/sparsh) will be abandoned by you for no future renewed existence(rebirth cause)."
73. The Six Faculties for Contact (3) (Tatiyachaphassayatana3 sans. Tritiya-chaha-sparsh-ayatana)[]
(The first two paragraphs as in 71.)
"What do you think, bhikkhu(monk), 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 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, bhikkhu, the instructed noble disciple experiences revulsion(nibbida) towards the eye . . . revulsion towards the mind. 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.'"
[]
74. Sick (1) (Gilana)[]
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, in such and such a dwelling there is a certain newly ordained bhikkhu, not well known, who is sick, afflicted, gravely ill. It would be good, venerable sir, if the Lord (Buddha) would approach that bhikkhu out of compassion."
Then, when the Lord (Buddha) heard the words "newly ordained" and "sick," and understood that he was not a well known bhikkhu, he went to him. That bhikkhu saw the Lord (Buddha) coming in the distance and stirred on his bed . 38 The Lord (Buddha) said to him: "Enough, bhikkhu, do not stir on your bed. There are these seats ready, I will sit down there."
The Lord (Buddha) then sat down on the appointed seat and said to that bhikkhu: "I hope you are bearing up, bhikkhu, I hope you are getting better. I hope that your painful sensations(vedana) are subsiding and not increasing, and that their subsiding, not their increase, is to be discerned."
"Venerable sir, I am not bearing up, I am not getting better. Strong painful sensations(vedana) are increasing in me, not subsiding, and their increase, not their subsiding, is to be discerned."
"I hope then, bhikkhu, that you are not troubled by remorse and regret."
"Indeed, venerable sir, I have quite a lot of remorse and regret." [47]
"I hope, bhikkhu, that you have nothing for which to reproach yourself in regard to virtue(sheel)."
"I have nothing, venerable sir, for which to reproach myself in regard to virtue."
"Then, bhikkhu, if you have nothing for which to reproach yourself in regard to virtue, why are you troubled by remorse and regret?"
"I understand, venerable sir, that it is not for the sake of purification of virtue that the dhamma(path,law) has been taught by the Lord (Buddha)."
"If, bhikkhu, you understand that the Dhamma has not been taught by me for the sake of purification of virtue, then for what purpose do you understand the Dhamma to have been taught by me?"
"Venerable sir, I understand the Dhamma to have been taught by the Lord (Buddha) for the sake of the fading away of lust." 39
"Good, good, bhikkhu! It is good that you understand the Dhamma to have been taught by me for the sake of the fading away of lust. For the Dhamma is taught by me for the sake of the fading away of lust.
"What do you think, bhikkhu, is the eye permanent or impermanent?" - "Impermanent, venerable sir."... "Is the ear ... the mind 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."
"Seeing thus ... He understands: '... there is no more for this state of being.'"
This is what the Lord (Buddha) said. Elated, that bhikkhu delighted in the Lord (Buddha)'s statement. And while this discourse was being spoken, there arose in that bhikkhu the dust-free, stainless vision of the Dhamma: "Whatever is subject to origination is all subject to cessation(nirodha)." 40
75. Sick (2) (Gilana)[]
(As above in 74 down to:)
"If, bhikkhu(monk) you understand that the dhamma(path,law) has not been taught by me for the sake of purification of virtue(sheel), then for what purpose do you understand the Dhamma to have been taught by me?"
"Venerable sir, I understand the Dhamma to have been taught by the Lord (Buddha) for the sake of final Nibbana without clinging(upadana sans. asakti)."
"Good, good, bhikkhu! It is good that you understand the Dhamma to have been taught by me for the sake of final Nibbana without clinging. For the Dhamma is taught by me for the sake of final Nibbana without clinging. 41
"What do you think, bhikkhu, is the eye permanent or impermanent?" - "Impermanent, venerable sir."... "Is the ear ... the nose ... the tongue ... the body ... the mind ... mind-consciousness ... mind-contact(of mind with thought;phassa/sparsh) ... whatever sensation(vedana) arises with mind-contact as cause - whether pleasant or painful or neither-painful -nor-pleasant - 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."
"Seeing thus ... He understands: '... there is no more for this state of being.'"
This is what the Lord (Buddha) said. Elated, that bhikkhu delighted in the Lord (Buddha)'s statement. And while this discourse was being spoken, that bhikkhu's mind was liberated(vimutta sans. vimukt) from the defilements by nonclinging.
76. Radha (1)[]
Then the Venerable Radha approached the Lord (Buddha) ... and said to him: "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."
"Radha, you should abandon desire for whatever is impermanent. And what is impermanent? The eye is impermanent; you should abandon desire for it. Forms are impermanent ... Eye-consciousness is impermanent . . . Eye-contact(of sense with object;phassa/sparsh) is impermanent . . . Whatever sensation(vedana) arises with eye-contact as cause - whether pleasant or painful or neither-painful-nor-pleasant - that too is impermanent; you should abandon desire for it.
"The ear ... The mind is impermanent ... Whatever sensation(vedana) arises with mind-contact(of mind with thought;phassa/sparsh) as cause . . . that too is impermanent; you should abandon desire for it. [49] Radha, you should abandon desire for whatever is impermanent."
77. Radha (2)[]
(as previous 76)
... "Radha, you should abandon desire for whatever is suffering."...
78. Radha (3)[]
(as previous 76)
... "Radha, you should abandon desire for whatever is nonself."...
79. Abandoning Ignorance (1) (Avijjapahana1 sans. Avidya-prahan)[]
Then a certain bhikkhu(monk) approached the Lord (Buddha) ... and said to him: "Venerable sir, is there one dhamma(quality,law) through the abandoning of which ignorance(avijja sans. avidya) is abandoned by a bhikkhu and true knowledge arises?"
"There is one dhamma(quality,law), bhikkhu, through the abandoning of which ignorance is abandoned by a bhikkhu and true knowledge arises."
"And what is that one dhamma(quality,law), venerable sir?"
"Ignorance, bhikkhu, is that one dhamma(quality,law) through the abandoning of which ignorance is abandoned by a bhikkhu and true knowledge arises." 42
"But, venerable sir, how should a bhikkhu know, how should he see, for ignorance to be abandoned by him and true knowledge to arise?"
"Bhikkhu, when a bhikkhu knows and sees(in meditation,passato) the eye as impermanent, ignorance is abandoned by him and true knowledge arises. When he knows and sees(in meditation,passato) forms as impermanent ... When he knows and sees(in meditation,passato) as impermanent whatever sensation(vedana) arises with mind-contact(phassa/sparsh) as cause . . . ignorance is abandoned by him and true knowledge arises.
"When, bhikkhu, a bhikkhu knows and sees(in meditation,passato) thus, ignorance is abandoned by him and true knowledge arises."
80. Abandoning Ignorance (2) (Avijjapahana2 sans. Avidya-prahan)[]
(As above down to:)
"But, venerable sir, how should a bhikkhu(monk) know, how should he see, for ignorance(avijja sans. avidya) to be abandoned by him and true knowledge to arise?"
"Here, bhikkhu, a bhikkhu has heard, 'Nothing is worth adhering to.' When a bhikkhu has heard, 'Nothing is worth adhering to,' he directly knows everything. Having directly known everything, he fully understands everything. Having fully understood everything, he sees(in meditation,passati) all causatives(nimitta) differently. 43 He sees(in meditation,passati) the eye differently, he sees(in meditation,passati) forms differently ... whatever sensation(vedana) arises with mind-contact(phassa/sparsh) as cause . . . that too he sees(in meditation,passati) differently.
"When, bhikkhu, a bhikkhu knows and sees thus, ignorance is abandoned by him and true knowledge arises."
81. A Number of Bhikkhus (Sambahulabhikku)[]
Then a number of bhikkhus approached the Lord (Buddha) . . . and said to him: [51] "Here, venerable sir, ascetics of other sects ask us: 'For what purpose, friends, is the holy celibate life(brahmacariya) lived under the ascetic Gotama?' When we are asked thus, venerable sir, we answer those ascetics thus: 'It is, friends, for the full understanding of suffering that the holy celibate life(brahmacariya) is lived under the Lord (Buddha). ' We hope, venerable sir, that when we answer thus we state what has been said by the Lord (Buddha) and do not misrepresent him with what is contrary to fact; that we explain in accordance with the dhamma(path,law), and that no reasonable consequence of our assertion gives ground for criticism." 44
"For sure, bhikkhus, when you answer thus you state what has been said by me and do not misrepresent me with what is contrary to fact; you explain in accordance with the Dhamma, and no reasonable consequence of your assertion gives ground for criticism. For, bhikkhus, it is for the full understanding of suffering that the holy celibate life(brahmacariya) is lived under me.
"But, bhikkhus, if ascetics of other sects ask you: 'What, friends, is that suffering for the full understanding of which the holy celibate life(brahmacariya) is lived under the ascetic Gotama?' - being asked thus, you should answer them thus: 'The eye, friends, is suffering: it is for the full understanding of this that the holy celibate life(brahmacariya) is lived under the Lord (Buddha). Forms are suffering ... Whatever sensation(vedana) arises with eye-contact(of sense with object;phassa/sparsh) as cause ... that too is suffering ... The mind is suffering . . . Whatever sensation(vedana) arises with mind-contact(phassa/sparsh) as cause ... that too is suffering: it is for the full understanding of this that the holy celibate life(brahmacariya) is lived under the Lord (Buddha). This, friends, is that suffering for the full understanding of which the holy celibate life(brahmacariya) is lived under the Lord (Buddha).'
"Being asked thus, bhikkhus, you should answer those ascetics of other sects in such a way."
82. The World (Lokapanha sans. Loka-prashn)[]
Then a certain bhikkhu(monk) approached the Lord (Buddha) . . . and said to him: "Venerable sir, it is said, 'the world, the world.' In what way, venerable sir, is it said 'the world'?"
"It is disintegrating, bhikkhu, therefore it is called the world. 45 And what is disintegrating? The eye, bhikkhu, is disintegrating, forms are disintegrating, eye-consciousness is disintegrating, eye-contact(phassa/sparsh) is disintegrating, and whatever sensation(vedana) arises with eye-contact as cause ... that too is disintegrating. The ear is disintegrating . . . The mind is disintegrating . . . Whatever sensation(vedana) arises with mind-contact as cause ... that too is disintegrating. It is disintegrating, bhikkhu, therefore it is called the world."
83. Phaggunapanha (sans. Phagguna-prashn)[]
Then the Venerable Phagguna approached the Lord (Buddha) ... and said to him: "Venerable sir, is there any eye by means of which one describing the Buddhas of the past could describe them - those who have attained final Nibbana, cut through 6-sensory-deception(papanca sans. prapanch/maya), cut through the rut, exhausted the round, and transcended all suffering? 46 Is there any ear by way of which one describing the Buddhas of the past could describe them?... Is there any mind by way of which one describing the Buddhas of the past could describe them - those who have attained final Nibbana, cut through 6-sensory-deception(papanca sans. prapanch/maya), cut through the rut, exhausted the round, and transcended all suffering?"
"There is no eye, Phagguna, by means of which one describing the Buddhas of the past could describe them - those who have attained final Nibbana, cut through 6-sensory-deception(papanca sans. prapanch/maya), cut through the rut, exhausted the round, and transcended all suffering. There is no ear by means of which one describing the Buddhas of the past could describe them.... There is no mind by means of which one describing the Buddhas of the past could describe them - those who have attained final Nibbana, cut through 6-sensory-deception(papanca sans. prapanch/maya), cut through the rut, exhausted the round, and transcended all suffering."
[]
84. Subject to Disintegration (Palokadhamma)[]
At Savatthi. Then the Venerable Ananda approached the Lord (Buddha) ... and said to him: "Venerable sir, it is said, 'the world, the world.' In what way, venerable sir, is it said 'the world'?"
"Whatever is subject to disintegration, Ananda, is called the world in the Noble One's Discipline. 47 And what is subject to disintegration? The eye, Ananda, is subject to disintegration, forms ... eye-consciousness ... eye-contact(of sense with object;phassa/sparsh) ... whatever sensation(vedana) arises with eye-contact as cause ... that too is subject to disintegration tion. The ear is subject to disintegration ... The mind is subject to disintegration ... Whatever sensation(vedana) arises with mind-contact as cause ... that too is subject to disintegration. Whatever is subject to disintegration, Ananda, is called the world in the Noble One's Discipline."
85. Empty Is the World (Sunataloka sans. Shunyata-lok)[]
Then the Venerable Ananda approached the Lord (Buddha) ... and said to him: "Venerable sir, it is said, 'Empty is the world, empty is the world.' In what way, venerable sir, is it said, 'Empty is the world'?"
"It is, Ananda, because it is empty of self and of what belongs to self that it is said, 'Empty is the world.' And what is empty of self and of what belongs to self? The eye, Ananda, is empty of self and of what belongs to self. Forms are empty of self and of what belongs to self. Eye-consciousness is empty of self and of what belongs to self. Eye-contact(of sense with object;phassa/sparsh) is empty of self and of what belongs to self . . . . Whatever sensation(vedana) arises with mind-contact(of mind with thought;phassa/sparsh) as cause -whether pleasant or painful or neither-painful-nor-pleasant -that too is empty of self and of what belongs to self.
"It is, Ananda, because it is empty of self and of what belongs to self that it is said, 'Empty is the world.'"
86. The Dhamma in Brief (Samkhittadhamma sans. Sankshipt-dharma)[]
Sitting to one side, the Venerable Ananda said to the Lord (Buddha):
"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, Ananda, is the eye permanent or impermanent?" - "Impermanent, venerable sir."
(Complete as in 32, down to "there is no more for this state of being.") [55]
87. Channa[]
On one occasion the Lord (Buddha) was dwelling at Rajagaha in the Bamboo-Grove(Veluvan), the Squirrel-Sanctuary(Kalandak-Nivap). 48 Now on that occasion the Venerable Sariputta, the Venerable Mahacunda, and the Venerable Channa were dwelling on Mount Vulture Peak, and the Venerable Channa was sick, afflicted, gravely ill. Then, in the evening, the Venerable Sariputta emerged from seclusion, approached the Venerable Mahacunda, and said to him: "Come, friend Cunda, let us approach the Venerable Channa and ask about his illness."
"Yes, friend," the Venerable Mahacunda replied.
Then the Venerable Sariputta and the Venerable Mahacunda approached the Venerable Channa and exchanged greetings with him, after which they sat down in the appointed seats. The Venerable Sariputta then said to the Venerable Channa: "I hope you are bearing up, friend Channa, I hope you are getting better. I hope that your painful sensations(vedana) are subsiding and not increasing, and that their subsiding, not their increase, is to be discerned."
"Friend Sariputta, I am not bearing up, I am not getting better. 49 Strong painful sensations(vedana) are increasing in me, not subsiding, and their increase, not their subsiding, is to be discerned. Just as if a strong man were to split my head open with a sharp sword, so too violent winds cut through my head. I am not bearing up. . .. Just as if a strong man were to tighten a tough leather strap around my head as a headband, so too there are violent pains in my head. I am not bearing up.... Just as if a skilled butcher or his apprentice were to carve up an ox's belly with a sharp butcher's knife, so too violent winds are carving up my belly. I am not bearing up.... Just as if two strong men were to seize a weaker man by both arms and roast him over a pit of hot coals, so too there is a violent burning in my body. I am not bearing up, I am not getting better. Strong painful sensations(vedana) are increasing in me, not subsiding, and their increase, not their subsiding, is to be discerned. I will use the knife, 50 friend Sariputta, I have no desire to live."
"Let the Venerable Channa not use the knife. Let the Venerable Channa live. We want the Venerable Channa to live. If the Venerable Channa lacks suitable food, I will go in search of suitable food for him; if he lacks suitable medicine, I will go in search of suitable medicine for him; if he lacks a proper attendant, I will attend on him. Let the Venerable Channa not use the knife. Let the Venerable Channa live. We want the Venerable Channa to live."
"Friend Sariputta, it is not that I lack suitable food; I have suitable food. It is not that I lack suitable medicine; I have suitable medicine. It is not that I lack proper attendants; I have proper attendants. Moreover, friend, for a long time the Teacher has been served by me in an agreeable way, not in a disagreeable way; for it is proper for a disciple to serve the Teacher in an agreeable way, not in a disagreeable way. Remember this, friend Sariputta: the bhikkhu Channa will use the knife blamelessly." 51
"We would ask the Venerable Channa about a certain point, if he would grant us the favour of answering our question."
"Ask, friend Sariputta. When I have heard I shall know."
"Friend Channa, do you regard the eye, eye-consciousness, and dhammas(attributes,law) cognizable with eye-consciousness thus: This is mine, this I am, this is my self? Do you regard the ear, ear-consciousness, and Dhammas cognizable with ear-consciousness thus...? Do you regard the mind, mind-consciousness, and Dhammas cognizable with mind-consciousness thus: This is mine, this I am, this is my self?
"Friend Sariputta, I regard the eye, eye-consciousness, and Dhammas cognizable with eye-consciousness thus: 'This is not mine, this I am not, this is not my self.' I regard the ear, ear-consciousness, and Dhammas cognizable with ear-consciousness thus ... I regard the mind, mind-consciousness, and Dhammas cognizable with mind-consciousness thus: 'This is not mine, this I am not, this is not my self.'"
"Friend Channa, what have you seen and directly known in the eye, in eye-consciousness, and in Dhammas cognizable with eye-consciousness, that you regard them thus: 'This is not mine, this I am not, this is not my self'? What have you seen and directly known in the ear ... in the mind, in mind-consciousness, and in Dhammas cognizable with mind-consciousness, that you regard them thus: 'This is not mine, this I am not, this is not my self'?"
"Friend Sariputta, it is because I have seen and directly known cessation(nirodha) in the eye, in eye-consciousness, and in Dhammas cognizable with eye-consciousness, that I regard them thus: 'This is not mine, this I am not, this is not my self.' It is because I have seen and directly known cessation in the ear . . ... in the mind, in mind-consciousness, and in Dhammas cognizable with mind-consciousness, that I regard them thus: 'This is not mine, this I am not, this is not my self.'" 52
When this was said, the Venerable Mahacunda said to the Venerable Channa: "Therefore, friend Channa, this teaching of the Lord (Buddha) is to be constantly given close mindfulness: 'For one who is dependent there is wavering; for one who is independent there is no wavering. When there is no wavering, there is tranquillity(pasaddhi/prashabdhi); when there is tranquillity, 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, there is neither here nor beyond nor in between the two. This itself is the end of suffering.'" 53
Then, when the Venerable Sariputta and the Venerable Mahacunda had given the Venerable Channa this instruction, they rose from their seats and departed. Then, soon after they had left, the Venerable Channa used the knife. 54
Then the Venerable Sariputta approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:
"Venerable sir, the Venerable Channa has used the knife. What is his destination, what is his future destiny?"
"Sariputta, didn't the bhikkhu(monk) Channa declare his blamelessness right in your presence?" 55
"Venerable sir, there is a Vajjian village named Pubbavijjhana. There the Venerable Channa had friendly families, intimate families, hospitable families." 56
"The Venerable Channa did indeed have these friendly families, Sariputta, intimate families, hospitable families; but I do not say that to this extent one is blameworthy. Sariputta, when one lays down this body and takes up another body, then I say one is blameworthy. This did not happen in the case of the bhikkhu Channa. The bhikkhu Channa used the knife blamelessly. Thus, Sariputta, should you remember it." 57
Note : It means that Channa did not take up another body(rebirth) hence liberated / attained nirvana.
88. Punna[]
Then the Venerable Punna approached the Lord (Buddha) . . . and said to him: 58 "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."
"Punna, there are forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu(monk) seeks delight(nandi\anand) in them, welcomes them, and remains holding to them, delight arises in him. With the arising of delight, Punna, there is the arising of suffering, I say. There are, Punna, sounds cognizable by the ear ... mental phenomena(dhamma) cognizable by the mind that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu seeks delight in them, welcomes them, and remains holding to them, delight arises in him. With the arising of delight, Punna, there is the arising of suffering, I say.
"Punna, there are forms cognizable by the eye ... mental phenomena(dhamma) cognizable by the mind that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu does not seek delight(nandi\anand) in them, does not welcome them, and does not remain holding to them, delight ceases in him.
With the cessation(nirodha) of delight(nandi\anand), Punna, there is the cessation of suffering, I say.
"Now that you have received this brief instruction from me, Punna, in which country will you dwell?"
"There is, venerable sir, a country named Sunaparanta. I will dwell there."
"Punna, the people of Sunaparanta are wild and rough. If they abuse and revile you, what will you think about that?"
"Venerable sir, if the people of Sunaparanta abuse and revile me, then I will think: 'These people of Sunaparanta are excellent, truly excellent, in that they do not give me a blow with the fist.' Then I will think thus. Lord (Buddha); then I will think thus. Fortunate One(Sugato)."
"But, Punna, if the people of Sunaparanta do give you a blow with the fist, what will you think about that?"
"Venerable sir, if the people of Sunaparanta give me a blow with the fist, then I will think: 'These people of Sunaparanta are excellent, truly excellent, in that they do not give me a blow with a clod.' Then I will think thus. Lord (Buddha); then I will think thus. Fortunate One(Sugato)."
"But, Punna, if the people of Sunaparanta do give you a blow with a clod, what will you think about that?"
1'Venerable sir, if the people of Sunaparanta give me a blow with a clod, then I will think: 'These people of Sunaparanta are excellent, truly excellent, in that they do not give me a blow with a rod.' Then I will think thus. Lord (Buddha); then I will think thus. Fortunate One(Sugato)."
"But, Punna, if the people of Sunaparanta do give you a blow with a rod, what will you think about that?"
"Venerable sir, if the people of Sunaparanta give me a blow with a rod, then I will think: 'These people of Sunaparanta are excellent, truly excellent, in that they do not stab me with a knife.' Then I will think thus. Lord (Buddha); then I will think thus. Fortunate One(Sugato)."
"But, Punna, if the people of Sunaparanta do stab you with a knife, what will you think about that?"
"Venerable sir, if the people of Sunaparanta stab me with a knife, then I will think: 'These people of Sunaparanta are excellent, truly excellent, in that they do not take my life with a sharp knife.' Then I will think thus. Lord (Buddha); then I will think thus. Fortunate One(Sugato)."
"But, Putina, if the people of Sunaparanta do take your life with a sharp knife, what will you think about that?"
"Venerable sir, if the people of Sunaparanta take my life with a sharp knife, then I will think: There have been disciples of the Lord (Buddha) who, being repelled, humiliated, and disgusted by the body and by life, sought for an assailant. 59 But I have come upon this assailant even without a search.' Then I will think thus. Lord ; then I will think thus, Fortunate One(Sugato)."
"Good, good, Punna! Endowed with such self-control and peacefulness, you will be able to dwell in the Sunaparanta country. Now, Punna, you may go at your own convenience." 60
Then, having delighted and rejoiced in the Lord (Buddha)'s statement, the Venerable Punna rose from his seat, paid homage to the Lord (Buddha), and departed, keeping him on his right. He then set his lodging in order, took his bowl and outer robe, and set out to wander towards the Sunaparanta country. Wandering by stages, he eventually arrived in the Sunaparanta country, where he dwelt. Then, during that rains, the Venerable Punna established five hundred male lay followers and five hundred female lay followers in the practice, and he himself, during that same rains, realized the three true knowledges. And during that same rains he attained final Nibbana. 61
Then a number of bhikkhus(monks) approached the Lord (Buddha) . . . and said to him: "Venerable sir, the clansman named Punna, who was given a brief instruction by the Lord (Buddha), has died. What is his destination? What is his future rebirth?"
"Bhikkhus, the clansman Punna was wise. He practised in accordance with the Dhamma and did not trouble me on account of the Dhamma. The clansman Punna has attained final Nibbana."
89. Bahiya[]
Then the Venerable Bahiya approached the Lord (Buddha) ... and said to him: "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, Bahiya, is the eye permanent or impermanent?" - "Impermanent, venerable sir." ... (as in 32 down to:) ... "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"
Then the Venerable Bahiya, having delighted and rejoiced in the Lord (Buddha)'s words, rose from his seat, and, after paying homage to the Lord (Buddha), keeping him on his right, he departed. Then, dwelling alone, withdrawn, alertful, ardent, and resolute, the Venerable Bahiya, 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 Bahiya became one of the arahants.
90. Being Stirred (1) (Eja1)[]
"Bhikkhus(monks), being stirred is a disease, being stirred is a tumour, being stirred is a dart. 62 Therefore, bhikkhus, the Tathagata dwells unstirred, with the dart removed. Therefore, bhikkhus, if a bhikkhu(monk) should wish, 'May I dwell unstirred, with the dart removed!' he should not conceive the eye, should not conceive in the eye, should not conceive from the eye, should not conceive, 'The eye is mine.' 63
"He should not conceive forms ... eye-consciousness ... eye-contact(of sense with object;phassa/sparsh) ... and as to whatever sensation(vedana) arises with eye-contact(phassa/sparsh) as cause ... he should not conceive that, should not conceive in that, should not conceive from that, should not conceive, 'That is mine.'
"He should not conceive the ear ... He should not conceive the mind ... mental phenomena(dhamma) ... mind-consciousness ... mind-contact ... and as to whatever sensation(vedana) arises with mind-contact as cause ... he should not conceive that, should not conceive in that, should not conceive from that, should not conceive, 'That is mine.'
"He should not conceive all, should not conceive in all, should not conceive from all, should not conceive, 'All is mine.'
"Since he does not conceive anything thus, he does not cling to anything in the world. Not clinging(upadana sans. asakti), he is not agitated. Being unagitated, 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."'
91. Being Stirred (2) (Eja2)[]
"Bhikkhus(monks), being stirred is a disease, being stirred is a tumour, being stirred is a dart. Therefore, bhikkhus, the Tathagata dwells unstirred, with the dart removed. Therefore, bhikkhus, if a bhikkhu(monk) should wish, 'May I dwell unstirred, with the dart removed!' he should not conceive the eye ... forms ... eye-consciousness ... eye-contact(of sense with object;phassa/sparsh) ... and as to whatever sensation(vedana) arises with eye-contact as cause ... he should not conceive that, should not conceive in that, should not conceive from that, should not conceive, 'That is mine.' For whatever one conceives, bhikkhus, whatever one conceives in, whatever one conceives from, whatever one conceives as 'mine' - that is otherwise. The world, becoming otherwise, attached to existence(bhavo), seeks delight(nandi\anand) only in existence(bhavo). 64
"He should not conceive the ear . . . He should not conceive the mind ... mental phenomena(dhamma) ... mind-consciousness ... mind-contact ... and as to whatever sensation(vedana) arises with mind-contact as cause ... he should not conceive that, should not conceive in that, should not conceive from that, should not conceive, 'That is mine.' For whatever one conceives, bhikkhus, whatever one conceives in, [67] whatever one conceives from, whatever one conceives as 'mine' - that is otherwise. The world, becoming otherwise, attached to existence(bhavo), seeks delight only in existence(bhavo).
"Whatever, bhikkhus, is the extent of the aggregates(khandha sans. skandha), the elements(dhatu), and the sense faculties, he does not conceive that, does not conceive in that, does not conceive from that, does not conceive, 'That is mine.'
"Since he does not conceive anything thus, he does not cling to anything in the world. Not clinging(upadana sans. asakti), he is not agitated. Being unagitated, 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.'"
92. The Dyad(couplet) (1)[]
"Bhikkhus(monks), I will teach you the dyad. Listen to that.. ..
"And what, bhikkhus, is the dyad? The eye and forms, the ear and sounds, the nose and odours, the tongue and tastes, the body and tactile objects, the mind and mental phenomena(dhamma). This is called the dyad.
"If anyone, bhikkhus, should speak thus: 'Having rejected this dyad, I shall make known another dyad' - that would be a mere empty boast on his part. If he was questioned he would not be able to reply and, further, he would meet with vexation. For what reason? Because, bhikkhus, that would not be within his domain." 65
93. The Dyad(couplet)(2)[]
"Bhikkhus(monks), consciousness(vinnana sans. vigyan) comes to be in dependence on a dyad. And how, bhikkhus, does consciousness come to be in dependence on a dyad? In dependence on the eye and forms there arises eye-consciousness. The eye is impermanent, changing, becoming otherwise; forms are impermanent, changing, becoming otherwise. Thus this dyad is moving and tottering, 66 impermanent, changing, becoming otherwise.
"Eye-consciousness is impermanent, changing, becoming otherwise. The cause for the arising of eye-consciousness is also impermanent, changing, becoming otherwise. When, bhikkhus, eye-consciousness has arisen in dependence on a cause that is impermanent, how could it be permanent?
"The meeting, the encounter, the concurrence of these three dhammas(attributes,law) is called eye-contact(of sense with object;phassa/sparsh). Eye-contact(phassa/sparsh) too is impermanent, changing, becoming otherwise. The cause for the arising of eye-contact(phassa/sparsh) is also impermanent, changing, becoming otherwise. When, bhikkhus, eye-contact(phassa/sparsh) has arisen in dependence on a cause that is impermanent, how could it be permanent?
"Contacted, bhikkhus, one feels, contacted one intends, contacted one perceives. 67 Thus these Dhammas too are moving and tottering, impermanent, changing, becoming otherwise.
"In dependence on the ear and sounds there arises ear-consciousness ... In dependence on the mind and mental phenomena(dhamma) there arises mind-consciousness. The mind is impermanent, changing, becoming otherwise; mental phenomena(dhamma) are impermanent, changing, becoming otherwise. Thus this dyad is moving and tottering, impermanent, changing, becoming otherwise.
"Mind-consciousness is impermanent, changing, becoming otherwise. The cause for the arising of mind-consciousness is also impermanent, changing, becoming otherwise. When, bhikkhus, mind-consciousness has arisen in dependence on a cause that is impermanent, how could it be permanent?
"The meeting, the encounter, the concurrence of these three Dhammas is called mind-contact(of mind with thought;phassa/sparsh). Mind-contact too is impermanent, changing, becoming otherwise. The cause for the arising of mind-contact is also impermanent, changing, becoming otherwise. When, bhikkhus, mind-contact has arisen in dependence on a cause that is impermanent, how could it be permanent?
"Contacted, bhikkhus, one feels, contacted one intends, contacted one perceives. Thus these Dhammas too are moving and tottering, impermanent, changing, becoming otherwise.
"It is in such a way, bhikkhus, that consciousness comes to be in dependence on a dyad."
(v) Division 2, The Second Fifty - The Sixes Section (Salavaggo)[]
94. Untamed, Unguarded 68 (Adantagutta)[]
At Savatthi. "Bhikkhus(monks), these six sense faculties for contact(of sense with object;phassa/sparsh) - if untamed, unguarded, unprotected, unrestrained - are bringers of suffering. 69 What six?
"The eye, bhikkhus, as a faculty for contact(phassa/sparsh) - if untamed unguarded, unprotected, unrestrained - is a bringer of suffering. The ear as a faculty for contact(phassa/sparsh) - if untamed unguarded, unprotected, unrestrained - is a bringer of suffering. The nose as a faculty for contact(phassa/sparsh) - if untamed unguarded, unprotected, unrestrained - is a bringer of suffering. The tongue as a faculty for contact(phassa/sparsh) - if untamed unguarded, unprotected, unrestrained - is a bringer of suffering. The touch as a faculty for contact(phassa/sparsh) - if untamed unguarded, unprotected, unrestrained - is a bringer of suffering. The mind as a faculty for contact(phassa/sparsh) - if untamed unguarded, unprotected, unrestrained - is a bringer of suffering. These six sense faculties for contact(phassa/sparsh) - if untamed, unguarded, unprotected, unrestrained - are bringers of suffering
"Bhikkhus, these six sense faculties for contact(phassa/sparsh) - if well tamed, well guarded, well protected, well restrained - are bringers of happiness(sukh). 70 What six?
"The eye, bhikkhus, as a faculty for contact(phassa/sparsh) - if well tamed, well guarded, well protected, well restrained - is a bringer of happiness. The ear as a faculty for contact(phassa/sparsh) - if well tamed, well guarded, well protected, well restrained - is a bringer of happiness. The nose as a faculty for contact(phassa/sparsh) - if well tamed, well guarded, well protected, well restrained - is a bringer of happiness. The tongue as a faculty for contact(phassa/sparsh) - if well tamed, well guarded, well protected, well restrained - is a bringer of happiness. The touch as a faculty for contact(phassa/sparsh) - if well tamed, well guarded, well protected, well restrained - is a bringer of happiness. The mind as a faculty for contact(phassa/sparsh) - if well tamed, well guarded, well protected, well restrained - is a bringer of happiness. These six sense faculties for contact(phassa/sparsh) - if well tamed, well guarded, well protected, well restrained - are bringers of happiness."
This is what the Lord (Buddha) said. Having said this, the Fortunate One(Sugato), the Teacher(Sattha), further said this:
"Just six, O bhikkhus, are the faculties for contact(phassa/sparsh),
Where one unrestrained meets with suffering.
Those who know how to restrain them
Dwell uncorrupted, with faith their partner.
"Having seen forms that delight(nandi\anand) the mind
And having seen those that give no delight.
Dispel the path of lust(raag) towards the delightful
And do not soil the mind by thinking, '[The other] is displeasing to me.'
"Having heard sounds both pleasant and raucous.
Do not be enthralled with pleasant sound.
Dispel the course of hate towards the raucous.
And do not soil the mind by thinking,
'[This one] is displeasing to me.'
"Having smelt a fragrant, delightful scent.
And having smelt a putrid stench.
Dispel aversion towards the stench
And do not yield to desire for the lovely.
"Having enjoyed a sweet delicious taste,
And having sometimes tasted what is bitter.
Do not greedily enjoy the sweet taste.
Do not feel aversion towards the bitter.
"When touched by pleasant contact(phassa/sparsh) do not be enthralled,
Do not tremble when touched by pain.
Look evenly on both the pleasant and painful.
Not drawn or repelled by anything.
"When common people with 6-sense-deceiving(papanca sans. prapanch/maya) perception(sanna sans. sangya)
Perceive thus and sense-deceived they become engaged.
Having dispelled every mind-state bound to the home(worldly/material) life.
One travels on the road of renunciation. 71
"When the mind is thus well developed in six.
If touched, one's mind never flutters anywhere.
Having vanquished both lust(raag) and hate(dosa/dvesh), O bhikkhus.
Go to the far shore beyond rebirth and death!(i.e. Nibbana)"
95. Malunkyaputta (sans. Malukya-putra)[]
Then the Venerable Malunkyaputta approached the Lord (Buddha) ... and said to him: 72 "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."
"Here now, Malunkyaputta, what should I say to the young bhikkhus when a bhikkhu(monk) like you - old, aged, burdened with years, advanced in life, come to the last stage - asks me for an instruction in brief?" 73
"Although, venerable sir, I am old, aged, burdened with years, advanced in life, come to the last stage, let the Lord (Buddha) teach me the Dhamma in brief, let the Fortunate One(Sugato) teach me the Dhamma in brief. Perhaps I may understand the meaning of the Lord (Buddha)'s statement, perhaps I may become an heir to the Lord (Buddha)'s statement."
"What do you think, Malunkyaputta, do you have any desire, lust(raag), or affection for those forms cognizable by the eye that you have not seen and never saw before, that you do not see and would not think might be seen?" 74
"No, venerable sir."
"Do you have any desire, lust(raag), or affection for those sounds cognizable by the ear ... for those odours cognizable by the nose ... for those tastes cognizable by the tongue ... for those tactile objects cognizable by the body . . . for those mental phenomena(dhamma) cognizable by the mind that you have not cognized and never cognized before, that you do not cognize and would not think might be cognized?"
"No, venerable sir."
"Here, Malunkyaputta, regarding dhammas(attributes,law) seen, heard, sensed, and cognized by you: in the seen there will be merely the seen; in the heard there will be merely the heard; in the sensed there will be merely the sensed; in the cognized there will be merely the cognized.
"When, Malunkyaputta, regarding dhammas seen, heard, sensed, and cognized by you, in the seen there will be merely the seen, in the heard there will be merely the heard, in the sensed there will be merely the sensed, in the cognized there will be merely the cognized, then, Maluhkyaputta, you will not be 'by that', When, Maluhkyaputta, you are not 'by that,' then you will not be 'therein.' When, Maluhkyaputta, you are not 'therein,' then you will be neither here nor beyond nor in between the two. This itself is the end of suffering." 75
"I understand in detail, venerable sir, the meaning of what was stated by the Lord (Buddha) in brief:
"Having seen a form with meditation muddled;Attending to the pleasing sign(causative,nimitta).
One experiences it with infatuated mind;And remains tightly holding to it.
"Originating from the visible form; many sensations(vedana) flourish within;
Covetousness and annoyance as well; By which one's mind becomes disturbed. 76
For one who accumulates suffering thus ; Nibbana is said to be far away.
"Having heard a sound with meditation muddled;Attending to the pleasing sign(causative,nimitta).
One experiences it with infatuated mind;And remains tightly holding to it.
"Originating from the audible sound; many sensations(vedana) flourish within;
Covetousness and annoyance as well; By which one's mind becomes disturbed.
For one who accumulates suffering thus ; Nibbana is said to be far away.
"Having smelt an odour with meditation muddled;Attending to the pleasing sign(causative,nimitta).
One experiences it with infatuated mind;And remains tightly holding to it.
"Originating from the odour; many sensations(vedana) flourish within;
Covetousness and annoyance as well; By which one's mind becomes disturbed.
For one who accumulates suffering thus ; Nibbana is said to be far away.
"Having enjoyed a taste with meditation muddled;Attending to the pleasing sign(causative,nimitta).
One experiences it with infatuated mind;And remains tightly holding to it.
"Originating from the taste; many sensations(vedana) flourish within;
Covetousness and annoyance as well; By which one's mind becomes disturbed.
For one who accumulates suffering thus ; Nibbana is said to be far away.
"Having felt a contact(phassa/sparsh) with meditation muddled;Attending to the pleasing sign(causative,nimitta).
One experiences it with infatuated mind;And remains tightly holding to it.
"Originating from the touch; many sensations(vedana) flourish within;
Covetousness and annoyance as well; By which one's mind becomes disturbed.
For one who accumulates suffering thus ; Nibbana is said to be far away.
"Having known a dhamma(here idea in mind) with meditation muddled;Attending to the pleasing sign(causative,nimitta).
One experiences it with infatuated mind;And remains tightly holding to it.
"Originating from the dhamma(here idea in mind); many sensations(vedana) flourish within;
Covetousness and annoyance as well; By which one's mind becomes disturbed.
For one who accumulates suffering thus ; Nibbana is said to be far away.
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"When, firmly meditative(sato), one sees a form, One is not inflamed by lust for forms;
One experiences it with dispassionate mind, And does not remain holding it tightly.
"One is meditating(sato) in such a way, That even as one sees the form.
And while one experiences a sensation, [Suffering] is exhausted, not built up. 77
For one dismantling suffering thus, Nibbana is said to be close by.
"When, firmly meditative, one hears a sound,One is not inflamed by lust(raag) for sounds;
One experiences it with dispassionate mind, And does not remain holding it tightly.
"One is meditating(sato) in such a way, That even as one hears a sound.
And while one experiences a sensation, [Suffering] is exhausted, not built up.
For one dismantling suffering thus, Nibbana is said to be close by.
"When, firmly meditative, one smells an odour,One is not inflamed by lust(raag) for odours;
One experiences it with dispassionate mind, And does not remain holding it tightly.
"One is meditating(sato) in such a way, That even as one smells an odour.
And while one experiences a sensation, [Suffering] is exhausted, not built up.
For one dismantling suffering thus, Nibbana is said to be close by.
"When, firmly meditative, one enjoys a taste.One is not inflamed by lust(raag) for tastes;
One experiences it with dispassionate mind, And does not remain holding it tightly.
"One is meditating(sato) in such a way, That even as one enjoys a taste.
And while one experiences a sensation, [Suffering] is exhausted, not built up.
For one dismantling suffering thus, Nibbana is said to be close by.
"When, firmly meditative, one feels a touch,One is not inflamed by lust(raag) for contacts(touch);
One experiences it with dispassionate mind, And does not remain holding it tightly.
"One is meditating(sato) in such a way, That even as one feels a touch.
And while one experiences a sensation, [Suffering] is exhausted, not built up.
For one dismantling suffering thus, Nibbana is said to be close by.
"When, firmly meditative(satima), one knows a dhamma(here idea in mind),One is not inflamed by lust for objects;
One experiences it with dispassionate mind, And does not remain holding it tightly.
"One is meditating(sato) in such a way, That even as one knows a dhamma(here idea in mind).
And while one experiences a sensation, [Suffering] is exhausted, not built up.
For one dismantling suffering thus, Nibbana is said to be close by.
"It is in such a way, venerable sir, that I understand in detail the meaning of what was stated by the Lord (Buddha) in brief."
Buddha : "Good, good, Malunkyaputta! It is good that you understand in detail the meaning of what was stated by me in brief.
{The Buddha here repeats the above verses in full.)
"It is in such a way, Malunkyaputta, that the meaning of what was stated by me in brief should be understood in detail."
Then the Venerable Malunkyaputta, having delighted and rejoiced in the Lord (Buddha)'s words, rose from his seat, and, after paying homage to the Lord (Buddha), keeping him on his right, he departed. Then, dwelling alone, withdrawn, alertful(appamada), ardent, and resolute, the Venerable Malunkyaputta, 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 Maluhkyaputta became one of the arahants.
96. Declining Dhamma (Parihanadhamma sans. Parihani-Dhamma)[]
"Bhikkhus(monks), I will teach you about one who is subject to loss, about one who is not subject to loss, and about the six mastered sense faculties. Listen to that....
"And how, bhikkhus, is one subject to loss? 78 Here, bhikkhus, when a bhikkhu(monk) has seen a form with the eye, there arise in him evil harmful(akusala sans. akushal) states, memories and intentions connected with the fetters. 79 If the bhikkhu tolerates them and does not abandon them, dispel them, put an end to them, and obliterate them, he should understand this thus: 'I am declining away from beneficial(kusala sans. kushal) states. For this has been called loss by the Lord (Buddha).'
"Further, bhikkhus, when a bhikkhu has heard a sound with the ear ... cognized a mental phenomenon with the mind, there arise in him evil harmful(akusala) states, memories and intentions connected with the fetters. If the bhikkhu tolerates them and does not abandon them, dispel them, put an end to them, and obliterate them, he should understand this thus: 'I am declining away from beneficial(kusala) states. For this has been called loss by the Lord (Buddha).'
"It is in such a way, bhikkhus, that one is subject to loss.
"And how, bhikkhus, is one not subject to loss? Here, bhikkhus, when a bhikkhu has seen a form with the eye, there arise in him evil harmful(akusala) states, memories and intentions connected with the fetters. If the bhikkhu does not tolerate them, but abandons them, dispels them, puts on end to them, and obliterates them, he should understand this thus: 'I am not declining away from beneficial(kusala) states. For this has been called no loss by the Lord (Buddha).'
"Further, bhikkhus, when a bhikkhu has heard a sound with the ear . . . cognized a mental phenomenon with the mind, there arise in him evil harmful(akusala) states, memories and intentions connected with the fetters. If the bhikkhu does not tolerate them, but abandons them, dispels them, puts an end to them, and obliterates them, he should understand this thus: 'I am not declining away from beneficial(kusala) states. For this has been called no loss by the Lord (Buddha).'
"It is in such a way, bhikkhus, that one is not subject to loss.
"And what, bhikkhus, are the six mastered sense faculties? 80 Here, bhikkhus, when a bhikkhu has seen a form with the eye, there do not arise in him evil harmful(akusala) states, nor any memories and intentions connected with the fetters. The bhikkhu should understand this thus: 'This faculty has been mastered. For this has been called a mastered faculty by the Lord (Buddha).'
"Further, bhikkhus, when a bhikkhu has heard a sound with the ear ... cognized a mental phenomenon with the mind, there do not arise in him evil harmful(akusala sans. akushal) states, nor any memories and intentions connected with the fetters. The bhikkhu should understand this thus: 'This faculty has been mastered. For this has been called a mastered faculty by the Lord (Buddha).' These, bhikkhus, are called the six mastered sense faculties."
97. Dwelling Slothfully (Pamadavihari sans. Pramad-vihari)[]
"Bhikkhus(monks), I will teach you about one who dwells slothfully(in pamada), and about one who dwells alertful(appamada). Listen to that....
"And how, bhikkhus, does one dwell slothfully? If one dwells without restraint over the eye faculty, the mind is soiled 81 among forms cognizable by the eye. If the mind is soiled, there is no gladness. When there is no gladness, there is no bliss(piti/preeti). When there is no bliss, there is no tranquillity(pasaddhi/prashabdhi). When there is no tranquillity, one dwells in suffering. 82 The mind of one who suffers does not become in-samadhi(trance)state. When the mind is not in-samadhi(trance)state, phenomena(dhamma) do not become manifest. 83 Because phenomena(dhamma) do not become manifest, one is reckoned as 'one who dwells slothfully.'
"If one dwells without restraint over the ear faculty, the mind is soiled among sounds cognizable by the ear..(similarly for ear, nose, tongue, touch, mind).. If one dwells without restraint over the mind faculty, the mind is soiled among mental phenomena(dhamma) cognizable by the mind.... Because phenomena(dhamma) do not become manifest, one is reckoned as 'one who dwells slothfully.'
"It is in such a way, bhikkhus, that one dwells slothfully.
"And how, bhikkhus, does one dwell alertful? If one dwells with restraint over the eye faculty, the mind is not soiled among forms cognizable by the eye. If the mind is not soiled, gladness is born. When one is gladdened, bliss is born. When the mind is uplifted by bliss(piti/preeti), the body becomes tranquil. One tranquil in body experiences happiness(sukh). The mind of one who is happy becomes in-samadhi(trance)state. When the mind is in-samadhi(trance)state, phenomena(dhamma) become manifest. Because phenomena(dhamma) become manifest, one is reckoned as 'one who dwells alertful.'
"If one dwells with restraint over the ear faculty, the mind is not soiled among sounds cognizable by the ear..(similarly for ear, nose, tongue, touch, mind).. If one dwells with restraint over the mind faculty, the mind is not soiled among mental phenomena(dhamma) cognizable by the mind.... Because phenomena(dhamma) become manifest, one is reckoned as 'one who dwells alertful.'
"It is in such a way, bhikkhus, that one dwells alertful."
98. Restraint (Samvara)[]
"Bhikkhus(monks), I will teach you restraint and nonrestraint. Listen to that....
"And how, bhikkhus, is there nonrestraint? There are, bhikkhus, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu(monk) seeks delight(nandi\anand) in them, welcomes them, and remains holding to them, he should understand this thus: 'I am declining away from beneficial(kusala sans. kushal) states. For this has been called loss by the Lord (Buddha).'
"There are, bhikkhus, sounds cognizable by the ear ..(similarly for ear, nose, tongue, touch, mind).. mental phenomena(dhamma) cognizable by the mind that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu seeks delight(nandi\anand) in them, welcomes them, and remains holding to them, he should understand this thus: 'I am declining away from beneficial(kusala) states. For this has been called loss by the Lord (Buddha).'
"Such, bhikkhus, is nonrestraint.
"And how, bhikkhus, is there restraint? There are, bhikkhus, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu does not seek delight(nandi\anand) in them, does not welcome them, and does not remain holding to them, he should understand this thus: 'I am not declining away from beneficial(kusala) states. For this has been called no loss by the Lord (Buddha).'
"There are, bhikkhus, sounds cognizable by the ear ..(similarly for ear, nose, tongue, touch, mind).. mental phenomena(dhamma) cognizable by the mind that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu does not seek delight in them, does not welcome them, and does not remain holding to them, he should understand this thus: 'I am not losing beneficial(kusala) states. For this has been called no loss by the Lord (Buddha).'
"Such, bhikkhus, is restraint."
99. Self-Absorptive Trance (Samadhi)[]
"Bhikkhus(monks), develop samadhi(trance)state. A bhikkhu(monk) who is in-samadhi(trance)state understands things as they really are. 84
"And what does he understand as they really are? He understands stands as it really is: 'The eye is impermanent.' He understands as it really is: 'Forms are impermanent.'... 'Eye-consciousness is impermanent.'... 'Eye-contact(of sense with object;phassa/sparsh) is impermanent.'... 'Whatever sensation(vedana) arises with eye-contact(phassa/sparsh) as cause - whether pleasant or painful or neither-painful-nor-pleasant - that too is impermanent.'...(similarly for ear, nose, tongue, touch, mind)...
"He understand as it really is: 'The mind is impermanent. (similarly for consciousness(vinnana sans. vigyan), contact(phassa/sparsh) etc) ... He understand as it really is: 'Whatever sensation(vedana) arises with mind contact(phassa/sparsh) as cause ... that too is impermanent.'
"Bhikkhus, develop samadhi(trance)state. A bhikkhu who is in-samadhi(trance)state understands things as they really are."
100. Seclusion (Patisallana)[]
"Bhikkhus(monks), make an exertion in seclusion. A secluded bhikkhu understands things as they really are."
(The rest is identical with the preceding sutta 99.)
101. Not Yours (1) (Natumhaka1)[]
"Bhikkhus(monks), whatever is not yours, abandon it. 85 When you have abandoned it, that will lead to your welfare and happiness(sukh). And what is it, bhikkhus, that is not yours? The eye is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness. Forms are not yours ... Eye-consciousness is not yours ... Eye-contact(of sense with object;phassa/sparsh) is not yours ... Whatever sensation(vedana) arises with eye-contact(phassa/sparsh) as cause - whether pleasant or painful or neither-painful-nor-pleasant - that too is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness.
"The ear is not yours ..(similarly nose,tongue,touch).. The mind is not yours ... Whatever sensation(vedana) arises with mind-contact(phassa/sparsh) as cause ... that too is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness.
"Suppose, bhikkhus, people were to carry off the grass, sticks, branches, and foliage in this Jeta's-Grove(Jetvana), or to burn them, or to do with them as they wish. Would you think: 'People are carrying us off, or burning us, or doing with us as they wish'?"
"No, venerable sir. For what reason? Because, venerable sir, that is neither our self nor what belongs to our self."
"So too, bhikkhus, the eye is not yours . . (similarly its forms, consciousness(vinnana sans. vigyan), contact(phassa/sparsh) & sensation) . . Whatever sensation(vedana) arises with mind-contact(phassa/sparsh) as cause ..(similarly for ear, nose, tongue, touch, mind). that too is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness."
102. Not Yours (2) (Natumhaka2)[]
(This sutta is identical with the preceding one except that it omits the simile.)
103. Uddaka[]
"Bhikkhus(monks), Uddaka Ramaputta used to make this declaration:
"'This, surely a knowledge-master
This, surely a universal conqueror
This, surely he has cut
The tumour's root not cut before!' 86
"Bhikkhus, though Uddaka Ramaputta was not himself a knowledge-master, he declared: 'I am a knowledge-master.' Though he was not himself a universal conqueror, he declared: 'I am a universal conqueror.' Though he had not cut the tumour's root, he declared: 'I have cut the tumour's root.' But here, bhikkhus, a bhikkhu(monk) speaking rightly might say:
"'This, surely a knowledge-master
This, surely a universal conqueror
This, surely he has cut
The tumour's root not cut before!'
"And how, bhikkhus, is one a knowledge-master? When a bhikkhu understands as they really are the origin, the passing away, the worldly-enjoyment(assado sans. aswad), the danger, and the escape in regard to the six sense faculties for contact(of sense with object;phassa/sparsh), such a bhikkhu is a knowledge-master.
"And how, bhikkhus, is a bhikkhu a universal conqueror? When, having understood as they really are the origin, the passing away, the worldly-enjoyment, the danger, and the escape in regard to the six sense faculties for contact(phassa/sparsh), a bhikkhu is liberated(vimutta sans. vimukt) by nonclinging, such a bhikkhu is a universal conqueror.
"And how, bhikkhus, does a bhikkhu excise the tumour's root not cut before? 'The tumour,' bhikkhus: this is a designation for this body consisting of the four great elements(dhatu), originating from mother and father, built up out of rice and gruel, subject to impermanence(anicca sans. anitya), to rubbing and pressing, to breaking apart and dispersal. 87 'The tumour's root': this is a designation for craving(tanha sans. trishna). When craving has been abandoned by a bhikkhu, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising, in such a case the bhikkhu has cut the tumour's root not cut before.
"Bhikkhus, though Uddaka Ramaputta was not himself a knowledge-master, he declared: 'I am a knowledge-master.'... But here, bhikkhus, a bhikkhu speaking rightly might say:
"'This, surely a knowledge-master
This, surely a universal conqueror
This, surely he has cut
The tumour's root not cut before!'"
(i) Division 3. The Third Fifty - Secure from Bondage (Yogakkhemivaggo sans. Yogkshemi-varg)[]
104. Secure from Bondage (Yogakkhemi sans. Yogkshemi)[]
At Savatthi. "Bhikkhus(monks), I will teach you a dhamma(path,law) exposition on the theme of the one who declares the exertion to become secure from bondage. 88 Listen to that....
"And what, bhikkhus, is the Dhamma exposition on the theme of the one who declares the exertion to become secure from bondage? There are, bhikkhus, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. These have been abandoned by the Tathagata, cut off at the root, made like a palm stump, obliterated so that they are no more subject to future arising. He declares an exertion [should be made] for their abandoning. Therefore the Tathagata is called one who declares the exertion to become secure from bondage. 89
"There are, bhikkhus, sounds cognizable by the ear .., mental phenomena(dhamma) cognizable by the mind that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. These have been abandoned by the Tathagata, cut off at the root, made like a palm stump, obliterated so that they are no more subject to future arising. He declares an exertion [should be made] for their abandoning. Therefore the Tathagata is called one who declares the exertion to become secure from bondage.
"This, bhikkhus, is the Dhamma exposition on the theme of the one who declares the exertion to become secure from bondage."
105. By Clinging (Upadaya)[]
"Bhikkhus(monks), when what exists, by clinging(upadana sans. asakti) to what, do happiness and sorrow arise internally?" 90
"Venerable sir, our teachings are rooted in the Lord (Buddha)...."
"When there is the eye, bhikkhus, by clinging to the eye, happiness and sorrow arise internally. When there is the ear ... the mind,
by clinging to the mind, happiness and sorrow arise internally.
"What do you think, bhikkhus, is the eye permanent or impermanent?"
"Impermanent, venerable sir."
"Is what is impermanent suffering or happiness(sukh)?"
"Suffering, venerable sir."
"But without clinging to what is impermanent, suffering, and
subject to change, could happiness and sorrow arise internally?"
"No, venerable sir."
"Is the ear ..(similarly for ear, nose, tongue, touch & mind)..the mind permanent or impermanent?... But without clinging to what is impermanent, suffering, and subject to change, could happiness and sorrow arise internally?"
"No, venerable sir."
"Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion(nibbida) towards the eye . . . the mind. 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.'"
106. The Origin of Suffering (Dukkhasamudaya)[]
(Identical with previous 105)
107. The Origin of the World (Lokasamudaya)[]
(Identical with previous 105)
108. I Am Superior (Seyyohamasmi)[]
"Bhikkhus(monks), when what exists, by clinging(upadana sans. asakti) to what, by adhering to what, does the thought occur: 'I am superior' or 'I am equal' or 'I am inferior'?"
"Venerable sir, our teachings are rooted in the Lord (Buddha)...."
"When there is the eye, bhikkhus, by clinging to the eye, by adhering to the eye, the thought occurs: 'I am superior' or 'I am equal' or 'I am inferior.' When there is the ear ... When there is the mind, by clinging to the mind, by adhering to the mind, the thought occurs: 'I am superior' or 'I am equal' or 'I am inferior.'
"What do you think, bhikkhus, is the eye ... the mind permanent or impermanent?"
"Impermanent, venerable sir."...
"But without clinging to what is impermanent, suffering, and subject to change, could the thought occur: 'I am superior' or 'I am equal 7 or 'I am inferior'?"
"No, venerable sir."
"Seeing thus ... He understands: '... there is no more for this state of being.'" [89]
109. Fetters Causing (Samyojaniya)[]
"Bhikkhus(monks), I will teach you the dhammas(attributes,law) that fetter and the fetter. Listen to that.... 92
"And what, bhikkhus, are the dhammas that fetter, and what is the fetter? The eye, bhikkhus, is a dhamma(quality,law) that fetters; the desire(chand) & lust(raag) for it is the fetter there. The ear is a dhamma(quality,law) that fetters ... The mind is a dhamma(quality,law) that fetters; the desire(chand) & lust(raag) for it is the fetter there. These are called the dhammas that fetter, and this the fetter."
110. Clinging Causing (Upadaniya)[]
"Bhikkhus(monks), I will teach you the dhammas(attributes,law) that can be clung to and the clinging(upadana sans. asakti). Listen to that....
"And what, bhikkhus, are the dhammas that can be clung to, and what is the clinging? The eye, bhikkhus, is a dhamma(quality,law) that can be clung to; the desire(chand) & lust(raag) for it is the clinging there. The ear is a dhamma(quality,law) that can be clung to . . . The mind is a dhamma(quality,law) that can be clung to; the desire(chand) & lust(raag) for it is the clinging there. These are called the dhammas that can be clung to, and this the clinging."
111. Fully Understanding The Inside (1) (Ajjhattikayatanaparijanana)[]
"Bhikkhus(monks), without directly knowing and fully understanding the eye, 93 without developing dispassion towards it and abandoning it, one is incapable of destroying suffering. Without directly knowing and fully understanding the ear ... the mind, without developing dispassion towards it and abandoning it, one is incapable of destroying suffering. But by directly knowing and fully understanding the eye ... the mind, by developing dispassion towards it and abandoning it, one is capable of destroying suffering."
112. Fully Understanding The Outside (2) (Bahirayatanaparijanana)[]
(Identical with 111, but stated by way of the six external sense faculties.)
113. Listening In (Upassuti)[]
(Identical with 107)
[]
114. Mara's Snare (1) (Marapasa1)[]
"Bhikkhus(monks), there are forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu(monk) seeks delight(nandi\anand) in them, welcomes them, and remains holding to them, he is called a bhikkhu who has entered Mara(Satan)'s lair, who has come under Mara's control; Mara's snare has been fastened to him 94 so that he is bound by the bondage of Mara and the Evil One can do with him as he wishes.
"There are, bhikkhus, sounds cognizable by the ear ..(similarly for ear, nose, tongue, touch & mind).. mental phenomena(dhamma) cognizable by the mind that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu seeks delight(nandi\anand) in them ... the Evil One can do with him as he wishes.
"There are, bhikkhus, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu does not seek delight(nandi\anand) in them, does not welcome them, and does not remain holding to them, he is called a bhikkhu who has not entered Mara's lair, who has not come under Mara's control; Mara's snare has been unfastened from him so that he is not bound by the bondage of Mara and the Evil One cannot do with him as he wishes.
"There are, bhikkhus, sounds cognizable by the ear . . (similarly for ear, nose, tongue, touch & mind). . mental phenomena(dhamma) cognizable by the mind that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu does not seek delight(nandi\anand) in them ... the Evil One cannot do with him as he wishes."
115. Mara's Snare (2) (Marapasa2)[]
"Bhikkhus(monks), there are forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu(monk) seeks delight(nandi\anand) in them, welcomes them, and remains holding to them, he is called a bhikkhu who is bound among forms cognizable by the eye, who has entered Mara(Satan)'s lair, who has come under Mara's control; [Mara's snare has been fastened to him so that he is bound by the bondage of Mara] 95 and the Evil One can do with him as he wishes.
"There are, bhikkhus, sounds cognizable by the ear ..(similarly for ear, nose, tongue, touch & mind).. mental phenomena(dhamma) cognizable by the mind that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu seeks delight(nandi\anand) in them . . . the Evil One can do with him as he wishes.
"There are, bhikkhus, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu does not seek delight(nandi\anand) in them, does not welcome them, and does not remain holding to them, he is called a bhikkhu who is free among forms cognizable by the eye, who has not entered Mara's lair, who has not come under Mara's control; [Mara's snare has been unfastened from him so that he is not bound by the bondage of Mara] and the Evil One cannot do with him as he wishes.
"There are, bhikkhus, sounds cognizable by the ear ..(similarly for ear, nose, tongue, touch & mind).. mental phenomena(dhamma) cognizable by the mind that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu does not seek delight(nandi\anand) in them . . . the Evil One cannot do with him as he wishes."
116. Going to the End of the World (Lokantagamana)[]
"Bhikkhus(monks), I say that the end of the world cannot be known, seen, or reached by travelling. Yet, bhikkhus, I also say that without reaching the end of the world there is no making an end to suffering." 96
Having said this, the Lord (Buddha) rose from his seat and entered his dwelling. 97 Then, soon after the Lord (Buddha) had left, the bhikkhus considered: "Now, friends, the Lord (Buddha) has risen from his seat and entered his dwelling after reciting a synopsis in brief without expounding the meaning in detail. Now who will expound in detail the meaning-of the synopsis that the Lord (Buddha) recited in brief?" Then they considered: "The Venerable Ananda is praised by the Teacher and esteemed by his wise brothers in the holy celibate life(brahmacariya); the Venerable Ananda is capable of expounding in detail the meaning of this synopsis recited in brief by the Lord (Buddha) without expounding the meaning in detail. Let us approach him and ask him the meaning of this."
Then those bhikkhus approached the Venerable Ananda and exchanged greetings with him, after which they sat down to one side and told him what had taken place, adding: "Let the Venerable Ananda expound it to us."
[The Venerable Ananda replied:] "Friends, it is as though a man needing heartwood, seeking heartwood, wandering in search of heartwood, would pass over the root and trunk of a great tree standing possessed of heartwood, thinking that heartwood should be sought among the branches and foliage. And so it is with you venerable ones: when you were face to face with the Teacher you passed by the Lord (Buddha), thinking that I should be asked about the meaning. For, friends, knowing, the Lord (Buddha) knows; seeing, he sees; he has become vision, he has become knowledge, he has become the Dhamma, he has become the holy one; he is the expounder, the proclaimer, the elucidator of meaning, the giver of the deathless-state(nirvana), the lord of the dhamma(path,law), the Tathagata. That was the time when you should have asked the Lord (Buddha) the meaning. [95] As he explained it to you, so you should have remembered it."
"Surely, friend Ananda, knowing, the Lord (Buddha) knows; seeing, he sees; he has become vision ... the Tathagata. That was the time when we should have asked the Lord (Buddha) the meaning, and as he explained it to us, so we should have remembered it. Yet the Venerable Ananda is praised by the Teacher and esteemed by his wise brothers in the holy celibate life(brahmacariya); the Venerable Ananda is capable of expounding the detailed meaning of this synopsis recited in brief by the Lord (Buddha) without expounding the meaning in detail. Let the Venerable Ananda expound it without finding it troublesome."
"Then listen, friends, and be mindful(manasikaro) to what I shall say."
"Yes, friend," the bhikkhus replied. The Venerable Ananda said this:
"Friends, when the Lord (Buddha) rose from his seat and entered his dwelling after reciting a synopsis in brief without expounding the meaning in detail, that is: 'Bhikkhus, I say that the end of the world cannot be known, seen, or reached by travelling. Yet, bhikkhus, I also say that without reaching the end of the world there is no making an end to suffering', I understand the detailed meaning of this synopsis as follows: That in the world by which one is a perceiver of the world, a conceiver of the world - this is called the world in the Noble One's Discipline. 98 And what, friends, is that in the world by which one is a perceiver of the world, a conceiver of the world? The eye is that in the world by which one is a perceiver of the world, a conceiver of the world. 99 The ear ... The nose ... The tongue ... The body ... The mind is that in the world by which one is a perceiver of the world, a conceiver of the world. That in the world by which one is a perceiver of the world, a conceiver of the world - this is called the world in the Noble One's Discipline.
"Friends, when the Lord (Buddha) rose from his seat and entered his dwelling after reciting a synopsis in brief without expounding the meaning in detail, that is: 'Bhikkhus, I say that the end of the world cannot be known, seen, or reached by travelling. Yet, bhikkhus, I also say that without reaching the end of the world there is no making an end to suffering,' I understand the meaning of this synopsis in detail to be thus. Now, friends, if you wish, go to the Lord (Buddha) and ask him about the meaning of this. As the Lord (Buddha) explains it to you, so you should remember it."
"Yes, friends," those bhikkhus replied, and having risen from their seats, they went to the Lord (Buddha). After paying homage to him, they sat down to one side and told the Lord (Buddha) all that had taken place after he had left, adding: [97] "Then, venerable sir, we approached the Venerable Ananda and asked him about the meaning. The Venerable Ananda expounded the meaning to us in these ways, with these terms, with these phrases."
"Ananda is wise, bhikkhus, Ananda has great illuminated-insight(panna). If you had asked me the meaning of this, I would have explained it to you in the same way that it has been explained by Ananda. Such is the meaning of this, and so you should remember it."
117. Cords of sensual pleasure (Kamaguna)[]
"Bhikkhus(monks), before my enlightenment, while I was still a bodhisatta, not yet fully enlightened, the thought occurred to me: 'My mind may often stray towards those five cords of sensual pleasure that have already left their impression on the heart 100 but which have passed, ceased, and changed, or towards those that are present, or slightly towards those in the future.' Then it occurred to me: 'Being set on my own welfare, 101 I should practise alertfulness(appamada), meditation, and guarding of the mind in regard to those five cords of sensual pleasure that have already left their impression on the heart, which have passed, ceased, and changed.'
"Therefore, bhikkhus, in your case too your minds may often stray towards those five cords of sensual pleasure that have already left their impression on the heart but which have passed, ceased, and changed, or towards those that are present, or slightly towards those in the future. Therefore, bhikkhus, being set on your own welfare, you should practise alertfulness, meditation, and guarding of the mind in regard to those five cords of sensual pleasure that have already left their impression on the heart but which have passed, ceased, and changed.
"Therefore, bhikkhus, that faculty should be understood, 102 where the eye ceases and perception(sanna sans. sangya) of forms fades away. 103 That faculty should be understood, where the ear ceases and perception of sounds fades away..(similarly for ear, nose, tongue, touch & mind).. That faculty should be understood, where the mind ceases and perception of mental phenomena(dhamma) fades away. That faculty should be understood."
Having said this, the Lord (Buddha) rose from his seat and entered his dwelling. Then, soon after the Lord (Buddha) had left, the bhikkhus considered ... (all as in preceding sutta down to:) ... The Venerable Ananda said this:
"Friends, when the Lord (Buddha) rose from his seat and entered his dwelling after reciting a synopsis in brief without expounding the meaning in detail - that is: 'Therefore, bhikkhus, that faculty should be understood, where the eye ceases and perception of forms fades away.... That faculty should be understood, where the mind ceases and perception of mental phenomena(dhamma) fades away. That faculty should be understood' - I understand the detailed meaning of this synopsis as follows: This was stated by the Lord (Buddha), friends, with reference to the cessation(nirodha) of the six sense faculties. 104
"Friends, when the Lord (Buddha) rose from his seat and entered his dwelling after reciting a synopsis in brief without expounding the meaning in detail ... I understand the meaning of this synopsis in detail to be thus. Now, friends, if you wish, go to the Lord (Buddha) and ask him about the meaning of this. As the Lord (Buddha) explains it to you, so you should remember it."
"Yes, friends," those bhikkhus replied, and having risen from their seats, they went to the Lord (Buddha). After paying homage to him, they sat down to one side and told the Lord (Buddha) all that had taken place after he had left, adding: "Then, venerable sir, we approached the Venerable Ananda and asked him about the meaning. The Venerable Ananda expounded the meaning to us in these ways, with these terms, with these phrases."
"Ananda is wise, bhikkhus, Ananda has great illuminated-insight(panna). If you had asked me the meaning of this, I would have explained it to you in the same way that it has been explained by Ananda. Such is the meaning of this, and so you should remember it."
118. Sakka's Question (Sakkapanha sans. Shakra-prashn)[]
On one occasion the Lord (Buddha) was dwelling at Rajagaha on Mount Vulture Peak. Then Sakka(Indra), lord of the devas/angels, approached the Lord (Buddha), paid homage to him, stood to one side, and said to him:
"Venerable sir, what is the cause and reason [102] why some beings here do not attain Nibbana in this very life? And what is the cause and reason why some beings here attain Nibbana in this very life?"
"There are, lord of the devas, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu(monk) seeks delight(nandi\anand) in them, welcomes them, and remains holding to them, his consciousness(vinnana sans. vigyan) becomes dependent upon them and clings to them. A bhikkhu with clinging(upadana sans. asakti) does not attain Nibbana. 105
"There are, lord of the devas, sounds cognizable by the ear ..(similarly for ear, nose, tongue, touch & mind).. mental phenomena(dhamma) cognizable by the mind that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu seeks delight(nandi\anand) in them, welcomes them, and remains holding to them, his consciousness becomes dependent upon them and clings to them. A bhikkhu with clinging does not attain Nibbana.
"This is the cause and reason, lord of the devas, why some beings here do not attain Nibbana in this very life.
"There are, lord of the devas, forms cognizable by the eye . .(similarly for ear, nose, tongue, touch & mind). . mental phenomena(dhamma) cognizable by the mind that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu does not seek delight(nandi\anand) in them, does not welcome them, and does not remain holding to them, his consciousness does not become dependent upon them or cling to them. A bhikkhu without clinging attains Nibbana.
"This is the cause and reason, lord of the devas, why some beings here attain Nibbana in this very life."
119. Pancasikha[]
(The same except that the interlocutor is Pancasikha, son of the gandhabbas.) 106
120. Sariputta[]
On one occasion the Venerable Sariputta was dwelling at Savatthi in Jeta's-Grove(Jetvana), Anathapindika's Park. Then a certain bhikkhu(monk) 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, a bhikkhu who was my co-resident has given up the training and returned to the lower life."
"So it is, friend, when one does not guard the doors of the sense faculties, is immoderate in eating, and is not devoted to wakefulness. That a bhikkhu who does not guard the doors of the sense faculties, who is immoderate in eating, and who is not devoted to wakefulness will maintain all his life the complete and pure holy celibate life(brahmacariya) - this is impossible. But, friend, that a bhikkhu who guards the doors of the sense faculties, who is moderate in eating, and who is devoted to wakefulness will maintain all his life the complete and pure holy celibate life(brahmacariya) - this is possible.
"And how, friend, does one guard the doors of the sense faculties? Here, having seen a form with the eye, a bhikkhu does not grasp its causatives(nimitta) and features. 107 Since, if he left the eye faculty unrestrained, evil harmful(akusala sans. akushal) states of covetousness and displeasure might invade him, he practises the way of its restraint, he guards the eye faculty, he undertakes the restraint of the eye faculty. Having heard a sound with the ear ... Having smelt an odour with the nose . . . Having savoured a taste with the tongue . . . Having felt a tactile object with the body . . . Having cognized a mental phenomenon with the mind, a bhikkhu does not grasp its causatives(nimitta) and features. Since, if he left the mind faculty unrestrained, evil harmful(akusala) states of covetousness and displeasure might invade him, he practises the way of its restraint, he guards the mind faculty, he undertakes the restraint of the mind faculty. It is in this way, friend, that one guards the doors of the sense faculties.
"And how, friend, is one moderate in eating? Here, meditatively(carefully), a bhikkhu takes food neither for amusement nor for intoxication nor for the sake of physical beauty and attractiveness, but only for the support and maintenance of this body, for ending discomfort, and for assisting the holy celibate life(brahmacariya), considering: Thus I shall terminate the old sensation(vedana) and not arouse a new sensation(vedana), and I shall be healthy and blameless and live in comfort.' 108 It is in this way, friend, that one is moderate in eating.
"And how, friend, is one devoted to wakefulness? Here, during the day, while walking back and forth and sitting, a bhikkhu purifies his mind of obstructive states. In the-first watch of the night, while walking back and forth and sitting, he purifies his mind of obstructive states. In the middle watch of the night he lies down on his right side in the lion's posture with one foot overlapping the other, meditative(satima) and completely comprehending (sampajano), after noting in his mind the idea of rising. After rising, in the last watch of the night, while walking back and forth and sitting, he purifies his mind of obstructive states. It is in this way, friend, that one is devoted to wakefulness.
"Therefore, friend, you should train yourself thus: 'We will guard the doors of the sense faculties; we will be moderate in eating; we will be devoted to wakefulness.' Thus, friend, should you train yourself."
121. Instruction to Rahula (Rahulovada)[]
On one occasion the Lord (Buddha) was dwelling at Savatthi in Jeta's-Grove(Jetvana), Anathapindika's Park. 109 Then, while the Lord (Buddha) was alone in seclusion, a thought arose in his mind thus:
"The states that ripen in liberation(vimutti sans. vimukti) have come to maturity in Rahula. Let me lead him on further to the destruction(khaya\kshaya) of the defilements." 110
Then, in the morning, the Lord (Buddha) dressed and, taking bowl and robe, walked for alms in Savatthi. When he had returned from the alms round, after his meal he addressed the Venerable Rahula thus: "Take a sitting cloth, Rahula. Let us go to the Blind men's grove(Andhavana) for the day's abiding."
"Yes, venerable sir," the Venerable Rahula replied and, having taken a sitting cloth, he followed close behind the Lord (Buddha).
Now on that occasion many thousands of devatas(angels) followed the Lord (Buddha), thinking: "Today the Lord (Buddha) will lead the Venerable Rahula on further to the destruction(khaya\kshaya) of the defilements' 111 Then the Lord (Buddha) plunged into the Blind men's grove(Andhavana) and sat down at the foot of a certain tree on a seat that was prepared for him. The Venerable Rahula paid homage to the Lord (Buddha) and sat down to one side. The Lord (Buddha) then said to him:
"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."
"Are forms permanent or impermanent?. .. Is eye-consciousness ... Is eye-contact(of sense with object;phassa/sparsh) ... Is anything included in sensation(vedana), perception(sanna sans. sangya), sankhara(compulsive-behavior-conditioning), and consciousness(vinnana sans. vigyan) arisen with eye-contact(phassa/sparsh) as cause permanent or impermanent?" - "Impermanent, venerable sir." ( The rest as in the preceding paragraph.)
"Is the ear ..(similarly for ear, nose, tongue, touch & mind).. the mind permanent or impermanent?.. ... Are mental phenomena(dhamma) ... Is mind-consciousness ... Is mind-contact(phassa/sparsh) ... Is anything included in sensation(vedana), perception, sankhara(behavior-conditioning), and consciousness arisen with mind-contact(phassa/sparsh) as cause 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 forms, revulsion towards eye-consciousness, revulsion towards eye-contact(phassa/sparsh); revulsion towards anything included in sensation(vedana), perception, sankhara(behavior-conditioning), and consciousness arisen with eye-contact(phassa/sparsh) as cause. He experiences revulsion towards the ear ... towards the mind ... towards anything included in sensation(vedana), perception, sankhara(compulsive-behavior-conditioning), and consciousness arisen with mind-contact(phassa/sparsh) as cause.
"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.'"
This is what the Lord (Buddha) said. Elated, the Venerable Rahula delighted in the Lord (Buddha)'s statement. And while this discourse was being spoken, the Venerable Rahula's mind was liberated from the defilements by nonclinging, and in those many thousands of devatas(angels) there arose the dust-free, stainless vision of the Dhamma: "Whatever is subject to origination is all subject to cessation(nirodha)." 112
122. Fetters Causing (Samyojaniyadhamma)[]
(Identical with 109, but by way of the six external senses.)
123. Clinging Causing (Upadaniyadhamma)[]
(Identical with 110, but by way of the six external senses.)
(iii) Division 3. The Third Fifty - The Householder (Gahapati sans. Grihapati)[]
124. At Vesali[]
On one occasion the Lord (Buddha) was dwelling at Vesali in the Great Wood in the Hall with the Peaked Roof. Then the householder Ugga of Vesali approached the Lord (Buddha) ... and said to him.... 113
(The question and the reply are exactly the same as in 118.)
125. Among the Vajjians[]
On one occasion the Lord (Buddha) was dwelling among the
Vajjians at Hatthigama. Then the householder Ugga of Hatthigama approached the Lord (Buddha) ... and said to him.... 114
8 (As in 118.)
126. At Nalanda[]
On one occasion the Lord (Buddha) was dwelling at Nalanda in Pavarika's-Mango-Grove(Pavarik-AmbaVana). Then the householder Upali approached the Lord (Buddha) ... and said to him.... 115
(As in 118.)
127. Bharadvaja[]
On one occasion the Venerable Pindola Bharadvaja was dwelling at Kosambi in Ghosita's Park. 116 Then King Udena approached the Venerable Pindola Bharadvaja and exchanged greetings with him. 117 When they had concluded their greetings and cordial talk, he sat down to one side and said to him:
"Master Bharadvaja, what is the cause and reason why these young bhikkhus, lads with black hair, endowed with the blessing of youth, in the prime of life, who have not dallied with sensual pleasures, lead the complete and pure holy celibate life(brahmacariya) all their lives and maintain it continuously?" 118
"Great king, this was said by the Lord (Buddha) who knows and sees, the Arahant, the Fully Enlightened One: 'Come, bhikkhus, towards women old enough to be your mother set up the idea that they are your mother; 119 towards those of an age to be your sisters set up the idea that they are your sisters; towards those young enough to be your daughters set up the idea that they are your daughters.' This is a cause and reason, great king, why these young bhikkhus ... lead the complete and pure holy celibate life(brahmacariya) all their lives and maintain it continuously."
"The mind is wanton. Master Bharadvaja. Sometimes states of lust(raag) arise even towards women old enough to be one's mother; sometimes they arise towards women of an age to be one's sister; sometimes they arise towards women young enough to be one's daughter. Is there any other cause and reason why these young bhikkhus ... lead the complete and pure holy celibate life(brahmacariya) all their lives and maintain it continuously?"
"Great king, this was said by the Lord (Buddha) who knows and sees, the Arahant, the Fully Enlightened One: 'Come, bhikkhus, review this very body upwards from the soles of the feet, downwards from the tips of the hairs, enclosed in skin, as full of many kinds of impurities: 120 "There are in this body head-hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, contents of the stomach, excrement, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, fluid of the joints, urine.'" This too, great king, is a cause and reason why these young bhikkhus . . . lead the complete and pure holy celibate life(brahmacariya) all their lives and maintain it continuously."
"That is easy. Master Bharadvaja, for those bhikkhus who are developed in body, developed in virtue(sheel), developed in mind, developed in illuminated-insight(panna). But it is difficult for those bhikkhus who are undeveloped in body, 121 undeveloped in virtue, undeveloped in mind, undeveloped in panna(illuminated-insight). Sometimes, though one thinks, 'I will attend to the body as foul,' one looks at it as beautiful. Is there any other cause and reason why these young bhikkhus ... lead the complete and pure holy celibate life(brahmacariya) all their lives and maintain it continuously?"
"Great king, this was said by the Lord (Buddha) who knows and sees, the Arahant, the Fully Enlightened One: 'Come, bhikkhus, dwell guarding the doors of the sense faculties. Having seen a form with the eye, do not grasp its causatives(nimitta) and features. Since, if you leave the eye faculty unguarded, evil harmful(akusala sans. akushal) states of covetousness and displeasure might invade you, practise the way of its restraint, guard the eye faculty, undertake the restraint of the eye faculty. Having heard a sound with the ear . . . Having smelt an odour with the nose ... Having savoured a taste with the tongue . . . Having felt a tactile object with the body . . . Having cognized a mental phenomenon with the mind, do not grasp its causatives(nimitta) and features. Since, if you leave the mind faculty unguarded, evil harmful(akusala) states of covetousness and displeasure might invade you, practise the way of its restraint, guard the mind faculty, undertake the restraint of the mind faculty.' This too, great king, is a cause and reason why these young bhikkhus ... lead the complete and pure holy celibate life(brahmacariya) all their lives and maintain it continuously."
"It is wonderful. Master Bharadvaja! It is amazing. Master Bharadvaja! How well this has been stated by the Lord (Buddha) who knows and sees, the Arahant, the Fully Enlightened One. So this is the cause and reason why these young bhikkhus, lads with black hair, endowed with the blessing of youth, in the prime of life, who have not dallied with sensual pleasures, lead the complete and pure holy celibate life(brahmacariya) all their lives and maintain it continuously. In my case too, when I enter my harem unguarded in body, speech, and mind, without setting up meditation, unrestrained in the sense faculties, on that occasion states of lust assail me forcefully. But when I enter my harem guarded in body, speech, and mind, with meditation set up, restrained in the sense faculties, on that occasion states of lust do not assail me in such a way.
"Magnificent, Master Bharadvaja! Magnificent, Master Bharadvaja! The dhamma(path,law) has been made clear in many ways by Master Bharadvaja, 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. Master Bharadvaja, I go for refuge to the Lord (Buddha), and to the Dhamma, and to the bhikkhu(monk) Sangha(fraternity). From today let Master Bharadvaja remember me as a lay follower who has gone for refuge for life."
128. Sona[]
On one occasion the Lord (Buddha) was dwelling at Rajagaha in the Bamboo-Grove(Veluvan), the Squirrel-Sanctuary(Kalandak-Nivap). Then the householder's son Sona approached the Lord (Buddha) . . . and said to him
(As in 118.)
129. Ghosita[]
On one occasion the Venerable Ananda was dwelling at Kosambi in Ghosita 's Park. Then the householder Ghosita approached the Venerable Ananda ... and said to him: "Venerable Ananda, it is said, 'diversity of elements(dhatu), diversity of elements.' 122 In what Way, venerable sir, has the diversity of elements been spoken of by the Lord (Buddha)?"
"Householder, there exists the eye element, and forms that are agreeable, and eye-consciousness: in dependence on a contact(of sense with object;phassa/sparsh) to be experienced as pleasant, a pleasant sensation(vedana) arises. 123 There exists the eye element, and forms that are disagreeable, and eye-consciousness: in dependence on a contact(phassa/sparsh) to be experienced as painful, a painful sensation(vedana) arises. There exists the eye element, and forms that are a basis for equanimity(upekkha sans. Upeksha), and eye-consciousness: in dependence on a contact(phassa/sparsh) to be experienced as neither-painful-nor-pleasant, a neither-painful-nor-pleasant sensation(vedana) arises.
"Householder, there exists the ear element ... the nose element ... the tongue element ... the body element ... the mind element, and mental phenomena(dhamma) that are agreeable, and mind-consciousness: in dependence on a contact(phassa/sparsh) to be experienced as pleasant, a pleasant sensation(vedana) arises. There exists the mind element, and mental phenomena(dhamma) that are disagreeable, and mind-consciousness: in dependence on a contact(phassa/sparsh) to be experienced as painful, a painful sensation(vedana) arises. There exists the mind element, and mental phenomena(dhamma) that are a basis for equanimity(upekkha), and mind-consciousness: in dependence on a contact(phassa/sparsh) to be experienced as neither-painful-nor-pleasant, a neither-painful-nor-pleasant sensation(vedana) arises.
"It is in this way, householder, that the diversity of elements has been spoken of by the Lord (Buddha)."
130. Haliddakani[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Venerable Mahakaccana was dwelling among the people of Avanti on Mount Papata at Kuraraghara. Then the householder Haliddakani approached the Venerable Mahakaccana ... and said to him: 124
"Venerable sir, it was said by the Lord (Buddha): 'It is in dependence on the diversity of elements(dhatu) 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).' 125 How is this so, venerable sir?"
"Here, householder, having seen a form with the eye, a bhikkhu(monk) understands an agreeable one thus: 'Such it is!' 126 There is eye-consciousness, and in dependence on a contact(of sense with object;phassa/sparsh) to be experienced as pleasant there arises a pleasant sensation(vedana). 127 Then, having seen a form with the eye, a bhikkhu understands a disagreeable one thus: 'Such it is!' There is eye-consciousness, and in dependence on a contact(phassa/sparsh) to be experienced ae painful there arises a painful sensation(vedana). Then, having seen a form with the eye, a bhikkhu understands one that is a basis for equanimity(upekkha sans. upeksha) thus:
'Such it is!' There is eye-consciousness, and in dependence on a contact(phassa/sparsh) to be experienced as neither-painful-nor-pleasant there arises a neither-painful-nor-pleasant sensation(vedana).
"Further, householder, having heard a sound with the ear ... having smelt an odour with the nose ... having savoured a taste with the tongue . . . having felt a tactile object with the body . . . having cognized a mental phenomenon with the mind, a bhikkhu understands an agreeable one thus ... [116] ... a disagreeable one thus ... one that is a basis for equanimity thus:
'Such it is!' There is mind-consciousness, and in dependence on a contact(phassa/sparsh) to be experienced as neither-painful-nor-pleasant there arises a neither-painful-nor-pleasant sensation(vedana).
"It is in this way, householder, that in dependence on the diversity of elements there arises the diversity of contacts, and in dependence on the diversity of contacts there arises the diversity of sensations(vedana)."
131. Nakulapita[]
On one occasion the Lord (Buddha) was dwelling among the Bhaggas at Sumsumaragira in the Bhesakala Grove(Bhesakalavana), the Deer-Park(Migdaye). Then the householder Nakulapita approached the Lord (Buddha) ... and said to him.... 128
(As in 118.)
132. Lohicca[]
On one occasion the Venerable Mahakaccana was dwelling among the people of Avanti in a forest hut at Makkarakata. Then a number of brahmin youths, students of the brahmin Lohicca, while collecting firewood, approached the Venerable Mahakaccana's forest hut. Having approached, they stomped and trampled all around the hut, and in a boisterous and noisy manner they played various pranks, 129 saying: "These shaveling ascetics, menials, swarthy offspring of the Lord's feet, are honoured, respected, esteemed, worshipped, and venerated by their servile devotees." 130
Then the Venerable Mahakaccana came out of his dwelling and said to those brahmin youths: "Don't make any noise, boys. I will speak to you on the dhamma(path,law)." When this was said, those youths became silent. Then the Venerable Mahakaccana addressed those youths with verses:
"Those men of old who excelled in virtue(sheel).
Those brahmins who recalled the ancient rules.
Their sense doors guarded, well protected.
Dwelt having vanquished wrath within.
They took delight(nandi\anand) in Dhamma and meditation, 131
Those brahmins who recalled the ancient rules.
"But these have fallen, claiming 'We recite.'
Puffed up by clan, living unrighteously.
Overcome by anger, armed with diverse weapons.
They molest both frail and firm.
"For one with sense doors unguarded
[All the vows he undertakes] are vain
Just like the wealth a man gains in a dream: [118]
Fasting and sleeping on the ground.
Bathing at dawn, [study of] the three Vedas,
Rough hides, matted locks, and dirt; Hymns, rules and vows, austerities.
Hypocrisy, bent staffs, ablutions;
These emblems of the brahmins; Are used to increase their worldly gains. 132
"A mind that is well in-samadhi(trance)state; Clear and free from blemish.
Tender towards all sentient beings ; That is the path for attaining brahma(arch-angel)."
Then those brahmin youths, angry and displeased, approached the brahmin Lohicca and told him: "See now, sir, you should know that the ascetic Mahakaccana categorically denigrates and scorns the hymns of the brahmins."
When this was said, the brahmin Lohicca was angry and displeased. But then it occurred to him: "It is not proper for me to abuse and revile the ascetic Mahakaccana solely on the basis of what I have heard from these youths. Let me approach him and inquire."
Then the brahmin Lohicca, together with those brahmin youths, approached the Venerable Mahakaccana. He exchanged greetings with the Venerable Mahakaccana and, when they had concluded their greetings and cordial talk, he sat down to one side and said to him: "Master Kaccana, did a number of brahmin youths, my students, come this way while collecting firewood?"
"They did, brahmin."
"Did Master Kaccana have any conversation with them?"
"I did have a conversation with them, brahmin."
"What kind of conversation did you have with them. Master Kaccana?"
"The conversation I had with those youths was like this:
"'Those men of old who excelled in virtue(sheel).
Those brahmins who recalled the ancient rules, ...
....(same as before)....
Tender towards all sentient beings; That is the path for attaining brahma(arch-angel).'
Such was the conversation that I had with those youths."
"Master Kaccana said 'with sense doors unguarded.' In what way. Master Kaccana, is one 'with sense doors unguarded'?"
"Here, brahmin, having seen a form with the eye, someone is intent upon a pleasing form and repelled by a displeasing form. 133 He dwells without having set up meditation of the body, with a limited mind, and he does not understand as it really is that liberation(vimutti sans. vimukti) of mind, liberation by illuminated-insight(panna), wherein those evil harmful(akusala sans. akushal) states cease without remainder. Having heard a sound with the ear ..(similarly for ear, nose, tongue, touch & mind).. Having cognized a mental phenomenon with the mind, someone is intent upon a pleasing mental phenomenon and repelled by a displeasing mental phenomenon. He dwells without having set up meditation of the body ... cease without remainder. It is in such a way, brahmin, that one is 'with sense doors unguarded.'"
"It is wonderful. Master Kaccana! It is amazing. Master Kaccana! How Master Kaccana has declared one whose sense doors are actually unguarded to be one 'with sense doors unguarded'! But Master Kaccana said 'with sense doors guarded.' In what way. Master Kaccana, is one 'with sense doors guarded'?"
"Here, brahmin, having seen a form with the eye, someone is not intent upon a pleasing form and not repelled by a displeasing form. He dwells having set up meditation of the body, with a measureless mind, and he understands as it really is that liberation of mind, liberation by illuminated-insight(panna), wherein those evil harmful(akusala) states cease without remainder. Having heard a sound with the ear ... Having cognized a mental phenomenon with the mind, someone is not intent upon a pleasing mental phenomenon and not repelled by a displeasing mental phenomenon. He dwells having set up meditation of the body . . . cease without remainder. It is in such a way, brahmin, that one is 'with sense doors guarded.'"
"It is wonderful. Master Kaccana! It is amazing. Master Kaccana! How Master Kaccana has declared one whose sense doors are actually guarded to be one 'with sense doors guarded'! Magnificent, Master Kaccana! Magnificent, Master Kaccana! The Dhamma has been made clear in many ways by Master Kaccana ... (as in 127) ... From today let Master Kaccana remember me as a lay follower who has gone for refuge for life.
"Let Master Kaccana approach the Lohicca family just as he approaches the families of the lay followers in Makkarakata. The brahmin youths and maidens there will pay homage to Master Kaccana, they will stand up for him out of respect, they will offer him a seat and water, and that will lead to their welfare and happiness(sukh) for a long time."
133. Verahaccani[]
On one occasion the Venerable Udayi was living at Kamanda in the brahmin Todeyya's Mango Grove. Then a brahmin youth, a student of the brahmin lady of the Verahaccani clan, approached the Venerable Udayi and greeted him. When they had concluded their greetings and cordial talk, he sat down to one side, and the Venerable Udayi instructed, inspired, and gladdened him with a Dhamma talk. Having been instructed, inspired, and gladdened by the Dhamma talk, the brahmin youth rose from his seat, approached the brahmin lady of the Verahaccani clan, and said to her: "See now, madam, you should know that the ascetic Udayi teaches a dhamma(path,law) that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; he reveals a holy celibate life(brahmacariya) that is perfectly complete and pure."
"In that case, young man, invite the ascetic Udayi in my name for tomorrow's meal."
"Yes, madam," the youth replied. Then he went to the Venerable Udayi and said to him: "Let Master Udayi consent to accept tomorrow's meal from our revered teacher, 134 the brahmin lady of the Verahaccani clan."
The Venerable Udayi consented by silence. Then, when the night had passed, in the morning the Venerable Udayi dressed, took his bowl and outer robe, and went to the residence of the brahmin lady of the Verahaccani clan. There he sat down in the appointed seat. Then, with her own hands, the brahmin lady served and satisfied the Venerable Udayi with various kinds of delicious food. When the Venerable Udayi had finished eating and had put away his bowl, 135 the brahmin lady put on her sandals, sat down on a high seat, covered her head, and told him:
"Preach the Dhamma, ascetic." Having said, "There will be an occasion for that, sister," he rose from his seat and departed. 136
A second time that brahmin youth approached the Venerable Udayi ... (as above down to:) ... "See now, madam, you should know that the ascetic Udayi teaches a Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; he reveals a holy celibate life(brahmacariya) that is perfectly complete and pure."
"In such a way, young man, you keep on praising the ascetic Udayi, but when I told him, 'Preach the Dhamma, ascetic,' he said, 'There will be an occasion for that, sister,' and he rose from his seat and departed."
"That, madam, was because you put on your sandals, sat down on a high seat, covered your head, and told him: 'Preach the Dhamma, ascetic.' For these worthies respect and revere the Dhamma."
"In that case, young man, invite the ascetic Udayi in my name for tomorrow's meal."
"Yes, madam," he replied. Then he went to the Venerable Udayi .. . (all as above) . . . When the Venerable Udayi had finished eating and had put away his bowl, the brahmin lady removed her sandals, sat down on a low seat, uncovered her head, and said to him: "Venerable sir, what do the arahants maintain must exist for there to be happiness and sorrow? And what is it that the arahants maintain must cease to exist for there to be no happiness and sorrow?"
"Sister, the arahants maintain that when the eye exists there is happiness and sorrow, and when the eye does not exist there is no happiness and sorrow. The arahants maintain that when the ear exists there is happiness and sorrow, and when the ear does not exist there is no happiness and sorrow .... The arahants maintain that when the mind exists there is happiness and sorrow, and when the mind does not exist there is no happiness and sorrow."
When this was said, the brahmin lady of the Verahaccani clan said to the Venerable Udayi: "Magnificent, venerable sir! Magnificent, venerable sir! The Dhamma has been made clear in many ways by Master Udayi ... (as in 127) ... From today let Master Udayi remember me as a lay follower who has gone for refuge for life."
(iv) Division 3. The Third Fifty - Devadaha Section[]
134. At Devadaha 137[]
On one occasion the Lord (Buddha) was dwelling among the Sakyans where there was a town of the Sakyans named Devadaha. There the Lord (Buddha) addressed the bhikkhus thus:
"Bhikkhus(Monks), I do not say of all bhikkhus that they still have work to do with alertfulness(appamada) in regard to the six senses for contact(of sense with object;phassa/sparsh), nor do I say of all bhikkhus that they do not have work to do with alertfulness in regard to the six senses for contact(phassa/sparsh).
"I do not say of those bhikkhus who are arahants, whose defilements are destroyed, who have lived the holy celibate life(brahmacariya), done what had to be done, laid down the burden, reached their own goal, utterly destroyed the fetters of existence(bhavo), and are completely liberated(vimutta sans. vimukt) through final knowledge, that they still have work to do with alertfulness in regard to the six senses for contact(phassa/sparsh). Why is that? They have done their work with alertfulness; they are incapable of being slothful(in pamada).
"But I say of those bhikkhus who are trainees, who have not attained their mind's ideal, who dwell aspiring for the unsurpassed security from bondage, that they still have work to do with alertfulness in regard to the six senses for contact(phassa/sparsh). Why is that? There are, bhikkhus, forms cognizable by the eye that are agreeable and those that are disagreeable. [One should train so that] these do not persist obsessing one's mind even when they are repeatedly experienced. When the mind is not obsessed, tireless energetic-strength(viriya) is aroused, unmuddled meditation-state is set up, the body becomes tranquil and untroubled, the mind becomes in-samadhi(trance)state and one-pointed. Seeing this fruit of alertfulness, bhikkhus, I say that those bhikkhus still have work to do with alertfulness in regard to the six senses for contact(phassa/sparsh).
"There are, bhikkhus, sounds cognizable by the ear ... mental phenomena(dhamma) cognizable by the mind that are agreeable and those that are disagreeable. [One should train so that] these do not persist obsessing one's mind even when they are repeatedly experienced. When the mind is not obsessed, tireless energetic-strength is aroused, unmuddled meditation-state is set up, the body becomes tranquil and untroubled, the mind becomes in-samadhi(trance)state and one-pointed. Seeing this fruit of alertfulness, bhikkhus, I say that those bhikkhus still have work to do with alertfulness in regard to the six senses for contact(phassa/sparsh)."
135. The Opportunity (Khana sans. Kshana)[]
"Bhikkhus(monks), it is a gain for you, it is well gained by you, that you have obtained the opportunity for living the holy celibate life(brahmacariya). I have seen, bhikkhus, the hell named 'contact(of sense with object;phassa/sparsh)'s Sixfold faculty.'(cha-phass-ayatanika) 138 There whatever form one sees with the eye is undesirable, never desirable; unlovely, never lovely; disagreeable, never agreeable. Whatever sound one hears with the ear ... Whatever odour one smells with the nose ... Whatever taste one savours with the tongue ... Whatever tactile object one feels with the body ... Whatever mental phenomenon one cognizes with the mind is undesirable, never desirable; unlovely, never lovely; disagreeable, never agreeable.
"It is a gain for you, bhikkhus, it is well gained by you, that you have obtained the opportunity for living the holy celibate life(brahmacariya). I have seen, bhikkhus, the heaven named 'contact(phassa/sparsh)'s Sixfold faculty.' (cha-phass-ayatanika) 139 There whatever form one sees with the eye is desirable, never undesirable; lovely, never unlovely; agreeable, never disagreeable. Whatever sound one hears with the ear ... Whatever odour one smells with the nose ... Whatever taste one savours with the tongue ... Whatever tactile object one feels with the body ... Whatever mental phenomenon one cognizes with the mind is desirable, never undesirable; lovely, never unlovely; agreeable, never disagreeable.
"It is a gain for you, bhikkhus, it is well gained by you, that you have obtained the opportunity for living the holy celibate life(brahmacariya)."
136. Delight in Forms1 (Ruparama)[]
"Bhikkhus(monks), devas(angels) and humans delight in forms, take delight in forms, rejoice in forms. With the change, fading away, and cessation(nirodha) of forms, devas and humans dwell in suffering. Devas and humans delight in sounds ... delight in odours ... delight in tastes ... delight in tactile objects ... delight in mental phenomena(dhamma), take delight in mental phenomena(dhamma), rejoice in mental phenomena(dhamma). With the change, fading away, and cessation of mental phenomena(dhamma), devas and humans dwell in suffering.
"But, bhikkhus, the Tathagata, the Arahant, the Fully Enlightened One, has understood 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 forms. He does not delight in forms, does not take delight in forms, does not rejoice in forms. With the change, fading away, and cessation of forms, the Tathagata dwells happily.
"He has understood as they really are the origin and the passing away, the worldly-enjoyment, the danger, and the escape in the case of sounds ... odours ... tastes ... tactile objects ... mental phenomena(dhamma). He does not delight in mental phenomena(dhamma), does not take delight in mental phenomena(dhamma), does not rejoice in mental phenomena(dhamma). With the change, fading away, and cessation of mental phenomena(dhamma), the Tathagata dwells happily."
This is what the Lord (Buddha) said. Having said this, the
Fortunate One(Sugato), the Teacher(Sattha), further said this: 141
"Forms, sounds, odours, tastes,
Tactiles and all objects of mind
Desirable, lovely, agreeable.
So long as it's said: They are.'
"These are considered happiness(sukh) .
By the world with its devas;
But where these cease.
That they consider suffering.
"The noble ones have seen as happiness
The ceasing of body-identity(sakkaya).
This [view] of those who clearly see
Runs counter to the entire world. 142
"What others speak of as happiness.
That the noble ones say is suffering;
What others speak of as suffering.
That the noble ones know as happiness.
"See this dhamma(path,law) hard to comprehend:
Here the childish(unwise) are bewildered.
For those with blocked minds it is obscure.
Sheer darkness for those who do not see.
"But for the good it is disclosed.
It is light here for those who see.
The dullards unskilled in the Dhamma
Don't understand it in its presence.
"This Dhamma isn't easily understood
By those afflicted with lust(raag) for existence(bhavo).
Who flow along in the stream of existence.
Deeply mired in Mara(Satan)'s realm.
"Who else apart from the noble ones
Are able to understand this state?
When they have rightly known that state.
The defilement-free ones are fully quenched." 143
137. Delight in Forms (2) (Ruparama)[]
( Identical with the preceding sutta, but without the verses.)
138. Not Yours (l) 144 (Natumhaka1)[]
"Bhikkhus(monks), whatever is not yours, abandon it. When you have abandoned it, that will lead to your welfare and happiness(sukh). And what is it, bhikkhus, that is not yours? The eye is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness. The ear is not yours .... The mind is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness.
"Suppose, bhikkhus, people were to carry off the grass, sticks, branches, and foliage in this Jeta's-Grove(Jetvana), or to burn them, or to do with them as they wish. Would you think: 'People are carrying us off, or burning us, or doing with us as they wish'?"
"No, venerable sir. For what reason? Because, venerable sir, that is neither our self nor what belongs to our self. "
"So too, bhikkhus, the eye is not yours . . . The ear . . . The mind is not yours ... When you have abandoned it, that will lead to your welfare and happiness."
139. Not Yours (2) (Natumhaka2)[]
(Identical with the preceding sutta, but stated by way of the six external sense faculties.)
140. Impermanent with Cause (Internal) (Ajjhattaniccahetu)[]
"Bhikkhus(monks), the eye is impermanent. 145 The cause for the arising of the eye is also impermanent. As the eye has originated from what is impermanent, how could it be permanent?
"The ear is impermanent.... The mind is impermanent. The cause for the arising of the mind is also impermanent. As the mind has originated from what is impermanent, how could it be permanent?
"Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion(nibbida) towards the eye ... towards the mind. 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.'"
141. Suffering with Cause (Internal) (Ajjhattadukkhahetu)[]
"Bhikkhus(monks), the eye is suffering. The cause for the arising of the eye is also suffering. As the eye has originated from what is suffering, how could it be happiness(sukh)?
"The ear is suffering.... The mind is suffering. The cause for the arising of the mind is also suffering. As the mind has originated from what is suffering, how could it be happiness?
"Seeing thus ... He understands: '... there is no more for this state of being.'"
142. Nonself with Cause (Internal) (Ajjhattanattahetu)[]
"Bhikkhus(monks), the eye is nonself. The cause for the arising of the eye is also nonself. As the eye has originated from what is nonself, how could it be self?
"The ear is nonself..(similarly for ear, nose, tongue, touch & mind).. The mind is nonself. The cause for the arising of the mind [131] is also nonself. As the mind has originated from what is nonself, how could it be self?
"Seeing thus ... He understands: '... there is no more for this state of being.'"
143-145. Impermanent with Cause, Etc. (External) (Bahira..)[]
(These three suttas are identical with 140-142, but are stated by way of the six external sense faculties i.e forms, sounds, odours, tastes, touch & thoughts.)
[]
146. Kamma Cessation (Kammanirodha sans. Karma-nirodha)[]
"Bhikkhus(monks), I will teach you new and old kamma(karma), the cessation(nirodha) of kamma, and the way leading to the cessation of kamma. Listen to that and be mindful(manasikaro), I will speak. . ..
"And what, bhikkhus, is old kamma? The eye is old kamma, to be seen as generated and conditioned(sankhata) by cognitive-awareness, as something to be felt. 146 The ear is old kamma ..(similarly for ear, nose, tongue, touch & mind).. The mind is old kamma, to be seen as generated and conditioned by cognitive-awareness, as something to be felt. This is called old kamma.
"And what, bhikkhus is new kamma? Whatever action one does now by body, speech, or mind. This is called new kamma.
"And what, bhikkhus, is the cessation of kamma? When one reaches liberation through the cessation of bodily action, verbal action, and mental action, this is called the cessation of kamma.
"And what, bhikkhus, is the way leading to the cessation of kamma? It is this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right meditation, right samadhi(trance)state.
"Thus, bhikkhus, I have taught old kamma, I have taught new kamma, I have taught the cessation of kamma, I have taught the way leading to the cessation of kamma. Whatever should be done, bhikkhus, by a compassionate teacher out of compassion for his disciples, desiring their welfare, that I have done for you. These are the feet of trees, bhikkhus, these are empty huts. Meditate, bhikkhus, do not be slothful(in pamada), lest you regret it later. This is our instruction to you."
147. Suitable for Attaining Nibbana (1) (Aniccanibbanasappaya)[]
"Bhikkhus(monks), I will teach you the way that is suitable for attaining Nibbana. 147 Listen to that....
"And what, bhikkhus, is the way that is suitable for attaining Nibbana? Here, a bhikkhu(monk) sees(in meditation,passati ref. vipassana meditation) the eye as impermanent, he sees(in meditation) forms as impermanent, he sees(in meditation) eye-consciousness as impermanent, he sees(in meditation) eye-contact(of sense with object;phassa/sparsh) as impermanent, he sees(in meditation,passati) as impermanent whatever sensation(vedana) arises with eye-contact(phassa/sparsh) as cause, whether pleasant or painful or neither-painful-nor-pleasant.
"He sees(in meditation,passati) the ear as impermanent ... (similarly for ear, nose, tongue, touch & mind) ... He see(in meditation) the mind as impermanent, he sees(in meditation) mental phenomena(dhamma) as impermanent, he sees(in meditation) mind-consciousness as impermanent, he sees(in meditation) mind-contact(phassa/sparsh) as impermanent, he sees as impermanent whatever sensation(vedana) arises with mind -contact(phassa/sparsh) as cause, whether pleasant or painful or neither-painful-nor-pleasant.
"This, bhikkhus, is the way that is suitable for attaining Nibbana."
148.-149. Suitable for Attaining Nibbana (2-3)[]
( Same as preceding sutta, with "suffering" and "nonself' substituted for " impermanent . ") [135]
150. Suitable for Attaining Nibbana (4) (Nibbanasappayapatipada)[]
"Bhikkhus(monks), I will teach the way that is suitable for attaining Nibbana. Listen to that....
"What do you think, bhikkhus, is the eye permanent or impermanent?"... (all as in 32) ...
"Seeing thus ... He understands: '... there is no more for this state of being.'
"This, bhikkhus, is the way that is suitable for attaining Nibbana."
151. A Student (Antevasika)[]
"Bhikkhus(monks), this holy celibate life(brahmacariya) is lived without students and without a teacher. 148 A bhikkhu(monk) who has students and a teacher dwells in suffering, not in comfort. A bhikkhu who has no students and no teacher dwells happily, in comfort.
"And how, bhikkhus, does a bhikkhu who has students and a teacher dwell in suffering, not in comfort? Here, bhikkhus, when a bhikkhu has seen a form with the eye, there arise in him evil harmful(akusala sans. akushal) states, memories and intentions connected with the fetters. 149 They dwell within him. Since those evil harmful(akusala) states dwell within him, he is called 'one who has students.' They assail him. Since evil harmful(akusala) states assail him, he is called 'one who has a teacher.'
"Further, when a bhikkhu has heard a sound with the ear . . . cognized a mental phenomenon with the mind ... he is called 'one who has a teacher.'
"It is in this way that a bhikkhu who has students and a teacher dwells in suffering, not in comfort.
"And how, bhikkhus, does a bhikkhu who has no students and no teacher dwell happily, in comfort? Here, bhikkhus, when a bhikkhu has seen a form with the eye, there do not arise in him evil harmful(akusala) states, memories and intentions connected with the fetters. They do not dwell within him. Since those evil harmful(akusala) states do not dwell within him, he is called 'one who has no students.' They do not assail him. Since evil harmful(akusala) states do not assail him, he is called 'one who has no teacher.'
"Further, when a bhikkhu has heard a sound with the ear . . (similarly for ear, nose, tongue, touch & mind). . cognized a mental phenomenon with the mind ... he is called 'one who has no teacher.'
"It is in this way, bhikkhus, that a bhikkhu who has no students and no teacher dwells happily, in comfort.
"Bhikkhus, this holy celibate life(brahmacariya) is lived without students and without a teacher. A bhikkhu who has students and a teacher dwells in suffering, not in comfort. A bhikkhu who has no students and no teacher dwells happily, in comfort."
152. For What Purpose is holy celibate life? (Kimatthiyabrahmacariya) []
"Bhikkhus(monks), if ascetics of other sects ask you: 'For what purpose, friends, is the holy celibate life lived under the ascetic Gotama?' -being asked thus, you should answer those ascetics thus: 'It is, friends, for the full understanding of suffering that the holy celibate life(brahmacariya) is lived under the Lord (Buddha).' Then, bhikkhus, if those ascetics ask you: 'What, friends, is that suffering for the full understanding of which the holy celibate life(brahmacariya) is lived under the ascetic Gotama?' -being asked thus, you should answer those ascetics thus:
'"The eye, friends, is suffering: it is for the full understanding of this that the holy celibate life(brahmacariya) is lived under the Lord (Buddha). Forms are suffering: it is for the full understanding of them that the holy celibate life(brahmacariya) is lived under the Lord (Buddha). Eye-consciousness is suffering . . . Eye-contact(of sense with object;phassa/sparsh) is suffering ... Whatever sensation(vedana) arises with eye-contact(phassa/sparsh) as cause - whether pleasant or painful or neither-painful-nor-pleasant - that too is suffering: it is for the full understanding of this that the holy celibate life(brahmacariya) is lived under the Lord (Buddha). The ear is suffering . .(similarly for ear, nose, tongue, touch & mind). . The mind is suffering . . . Whatever sensation(vedana) arises with mind-contact(phassa/sparsh) as cause . . . that too is suffering: it is for the full understanding of this that the holy celibate life(brahmacariya) is lived under the Lord (Buddha). This, friends, is the suffering for the full understanding of which the holy celibate life(brahmacariya) is lived under the Lord (Buddha).'
"Being asked thus, bhikkhus, you should answer those ascetics of other sects in such a way."
153. Is There a Method? (Atthinukhopariyaya)[]
"Is there a method of exposition, bhikkhus, by means of which a bhikkhu(monk) - apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned thought, apart from acceptance of a view after pondering it 150 can declare final knowledge thus: '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, 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:
"There is a method of exposition by means of which a bhikkhu - apart from faith ... apart from acceptance of a view after pondering it - can declare final knowledge thus: 'Destroyed is rebirth ... there is no more for this state of being.' And what is that method of exposition? Here, bhikkhus, having seen a form with the eye, if there is lust(raag), hatred(dosa\dvesh), or delusion(moha) internally, a bhikkhu understands: 'There is lust(raag), hatred(dosa\dvesh), or delusion(moha) internal!'; or, if there is no lust(raag), hatred(dosa\dvesh), or delusion(moha) internally, he understands: 'There is no lust(raag), hatred(dosa\dvesh), or delusion(moha) internally.' 151 Since this is so, are these dhammas(attributes,law) to be understood by faith, or by personal preference, or by oral tradition, or by reasoned thought, or by acceptance of a view after pondering it?"
"No, venerable sir."
"Aren't these dhammas to be understood by seeing them with illuminated-insight(panna)?"
"Yes, venerable sir."
"This, bhikkhus, is the method of exposition by means of which a bhikkhu can declare final knowledge thus: 'Destroyed is rebirth . . . there is no more for this state of being.'
"Further, bhikkhus, having heard a sound with the ear . . . Having cognized a mental phenomenon with the mind, if there is lust(raag), hatred(dosa\dvesh), or delusion(moha) internally, a bhikkhu understands:
'There is lust(raag), hatred(dosa\dvesh), or delusion(moha) internally'; or, if there is no lust(raag), hatred(dosa\dvesh), or delusion(moha) internally, he understands: 'There is no lust(raag), hatred(dosa\dvesh), or delusion(moha) internally.' Since this is so, are these dhammas to be understood by faith, or by personal preference, or by oral tradition, or by reasoned thought, or by acceptance of a view after pondering it?"
"No, venerable sir."
"Aren't these dhammas to be understood by seeing them with illuminated-insight(panna)?"
"Yes, venerable sir."
"This, bhikkhus, is the method of exposition by means of which a bhikkhu - apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned thought, apart from acceptance of a view after pondering it - can declare final knowledge thus: '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.'"
154. Equipped with Faculties (Indriyasampanna)[]
Then a certain bhikkhu(monk) approached the Lord (Buddha) ... and said to him: "Venerable sir, it is said, 'equipped with faculties, equipped with faculties.' 152 In what way, venerable sir, is one equipped with faculties?"
"If, bhikkhu, while one dwells watching-in-meditation(anupassi) on rise and fall(udaya-bbya) in the eye faculty, one experiences revulsion(nibbida) towards the eye faculty; if, while one dwells watching-in-meditation on rise and fall(udaya-bbya) in the ear faculty, one experiences revulsion towards the ear faculty; ... if, while one dwells watching-in-meditation on rise and fall(udaya-bbya) in the mind faculty, one experiences revulsion towards the mind faculty, then, experiencing revulsion, one becomes dispassionate.... When [the mind] is liberated(vimutta sans. vimukt), there comes the knowledge: 'It's liberated.' One 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. ' It is in this way, bhikkhu, that one is equipped with faculties."
155. A Speaker on the Dhamma (Dhammakathikapuccha)[]
Then a certain bhikkhu(monk) approached the Lord (Buddha) ... 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?" 153
"Bhikkhu, if one teaches the Dhamma for the purpose of revulsion(nibbida) towards the eye, for its fading away and cessation(nirodha), one can be called a bhikkhu who is a speaker on the Dhamma. If one is practising for the purpose of revulsion towards the eye, for its fading away and cessation, one can be called a bhikkhu who is practising in accordance with the Dhamma. If, through revulsion towards the eye, through its fading away and cessation, one is liberated(vimutta sans. vimukt) by nonclinging, one can be called a bhikkhu who has attained Nibbana in this very life.
"Bhikkhu, if one teaches the Dhamma for the purpose of revulsion(nibbida) towards the ear ... for the purpose of revulsion(nibbida) towards the mind, for its fading away and cessation, one can be called a bhikkhu who is a speaker on the Dhamma. If one is practising for the purpose of revulsion towards the mind, for its fading away and cessation, one can be called a bhikkhu who is practising in accordance with the Dhamma. If, through revulsion towards the mind, through its fading away and cessation, one is liberated by nonclinging, one can be called a bhikkhu who has attained Nibbana in this very life."
(i) Division 4. The Fourth Fifty - The Destruction of Delight Section (Nandikkhayavaggo sans. nandi\anand-kshaya-varg)[]
156. The Destruction of Delight (1) (Ajjhattanandikkhaya)[]
"Bhikkhus(monks), a bhikkhu(monk) sees(in meditation,passati ref Vipassana meditation) as impermanent the eye which is actually impermanent: that is his right view. 154 Seeing rightly, he experiences revulsion(nibbida). With the destruction(khaya\kshaya) of delight(nandi\anand) comes destruction of lust(raag); with the destruction of lust comes destruction of delight. With the destruction of delight and lust the mind is said to be well liberated(vimutta sans. vimukt).
"Bhikkhus, a bhikkhu sees(in meditation) as impermanent the ear which is actually impermanent... the mind which is actually impermanent: that is his right view. ... With the destruction(khaya\kshaya) of delight(nandi\anand) and lust the mind is said to be well liberated."
157. The Destruction of Delight (2) (Bahiranandikkhaya sans. Bahira-nandi\anand-kshaya)[]
(The same for the external sense faculties.)
158. The Destruction of Delight (3) (Ajjhattaaniccanandikkhaya)[]
"Bhikkhus(monks), be meditatively(yoniso) mindful(manasikaro) to the eye. 155 Recognize the impermanence(anicca sans. anitya) of the eye as it really is. When a bhikkhu, meditatively mindful to the eye, recognizes the impermanence(anicca) of the eye as it really is, he feels revulsion(nibbida) towards the eye. With the destruction(khaya\kshaya) of delight(nandi\anand) comes destruction of lust(raag); with the destruction of lust comes destruction of delight. With the destruction of delight and lust the mind is said to be well liberated(vimutta sans. vimukt).
"Bhikkhus, be meditatively(yoniso) mindful(manasikaro) to the ear ... to the mind. Recognize the impermanence(anicca) of the mind as it really is.... With the destruction(khaya\kshaya) of delight and lust the mind is said to be well liberated."
159. The Destruction of Delight (4) (Bahiraniccanandikkhaya sans. Bahir-anitya-nandi\anand-kshaya)[]
( The same for the external sense faculties.)
160. Jivaka's Mango Grove (1) (Jivakambavanasamadhi1)[]
On one occasion the Lord (Buddha) was dwelling at Rajagaha in Jivaka's-Mango-Grove(Jivaka-Ambavana). There he addressed the bhikkhus(monks) thus: 156
"Bhikkhus, develop samadhi(trance)state. When a bhikkhu(monk) is in-samadhi(trance)state, things become manifest 157 to him as they really are. And what becomes manifest to him as it really is? The eye becomes manifest to him as it really is - as impermanent. Forms become manifest to him as they really are - as impermanent. Eye-consciousness ... Eye-contact(of sense with object;phassa/sparsh) ... Whatever sensation(vedana) arises with eye-contact(phassa/sparsh) as cause - whether pleasant or painful or neither-painful-nor-pleasant - becomes manifest to him as it really is - as impermanent.
"The ear becomes manifest to him as it really is . . (similarly for ear, nose, tongue, touch & mind). . The mind becomes manifest to him as it really is ... Whatever sensation(vedana) arises es with mind-contact(phassa/sparsh) as cause ... becomes manifest to him as it really is - as impermanent.
"Develop samadhi(trance)state, bhikkhus. When a bhikkhu is in-samadhi(trance)state,
things become manifest to him as they really are."
161. Jivaka's Mango Grove (2) (Jivakambavanasamadhi2)[]
On one occasion the Lord (Buddha) was dwelling at Rajagaha in Jivaka's-Mango-Grove(Jivaka-Ambavana). There he addressed the bhikkhus thus:
"Bhikkhus(Monks), make an exertion in seclusion. When a bhikkhu(monk) is secluded, things become manifest to him as they really are. And what becomes manifest to him as it really is?"
(All as in preceding sutta 161.)
162. Kotthita (1)[]
Then the Venerable Mahakotthita approached the Lord (Buddha) ... and said to him: 158 "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."
"Kotthita, you should abandon desire for whatever is impermanent. And what is impermanent? The eye is impermanent; you should abandon desire for it. Forms are impermanent ... Eye-consciousness is impermanent ... Eye-contact(of sense with object;phassa/sparsh) is impermanent . . . Whatever sensation(vedana) arises with eye-contact(phassa/sparsh) as cause . . . that too is impermanent; you should abandon desire for it.
"The -ear is impermanent ..(similarly for ear, nose, tongue, touch & mind).. The mind is impermanent ... Whatever sensation(vedana) arises with mind-contact(phassa/sparsh) as cause . . . that too is impermanent; you should abandon desire for it.
"Kotthita, you should abandon desire for whatever is impermanent."
163 (8) Kotthita (2)[]
"Kotthita, you should abandon desire for whatever is suffering."
... (Complete as in preceding sutta.)
164. Kotthita (3)[]
"Kotthita, you should abandon desire for whatever is nonself."...'
165. Abandoning Wrong View (Micchaditthipahana)[]
Then a certain bhikkhu(monk) approached the Lord (Buddha) ... and said to him: "Venerable sir, how should one know, how should one see, for wrong view to be abandoned?" 159
"Bhikkhu, when one knows and sees(in meditation,passato ref. Vipassana meditation) the eye as impermanent, wrong view is abandoned. When one knows and sees(in meditation) forms as impermanent ... eye-consciousness as impermanent ... eye-contact(of sense with object;phassa/sparsh) as impermanent . . . whatever sensation(vedana) arises with mind-contact(phassa/sparsh) as cause ... as impermanent, wrong view is abandoned. It is when one knows and sees(in meditation) thus that wrong view is abandoned. "
166. Abandoning Body-Identity-View (Sakkayaditthipahana sans. Sakaya-drishti-prahan)[]
. . . "Venerable sir, how should one know, how should one see(in meditation,passato ref. Vipassana meditation), for body-identity-view(sakkaya-ditthi) to be abandoned?"
"bhikkhu(monk), when one knows and sees(in meditation) the eye as impermanent, body-identity-view is abandoned."... (Complete as above.)
167. Abandoning the View of Self (Attanuditthipahana sans. Atam-anu-drishti-prahan)[]
... "Venerable sir, how should one know, how should one see, for the view of self to be abandoned?"
"bhikkhu(monk), when one knows and sees(in meditation,passato ref. Vipassana meditation) the eye as impermanent, the view of self is abandoned."... (Complete as above.)
(ii) Division 4. The Fourth Fifty - The Sixtyfold Repetition Series 160 (Satthipeyyalavaggo)[]
168. Desire for the Impermanent (Internal) (Ajjhattaaniccachanda)[]
"Bhikkhus(monks), you should abandon desire for whatever is impermanent. And what is impermanent? The eye is impermanent ... The mind is impermanent; you should abandon desire for it. Bhikkhus, you should abandon desire for whatever is impermanent."
169. Lust for the Impermanent (Internal) (Ajjhattaaniccaraga)[]
"Bhikkhus(monks), you should abandon lust(raag) for whatever is impermanent. And what is impermanent? The eye is impermanent . . . The mind is impermanent; you should abandon lust for it. Bhikkhus, you should abandon lust for whatever is impermanent."
170. desire(chand) & lust(raag) for the Impermanent (Internal) (Ajjhattaaniccachandaraga)[]
"Bhikkhus(monks), you should abandon desire(chand) & lust(raag) for whatever is impermanent. And what is impermanent? The eye is impermanent ... The mind is impermanent; you should abandon desire(chand) & lust(raag) for it. Bhikkhus, you should abandon desire(chand) & lust(raag) for whatever is impermanent."
171.-173 Desire for Suffering (Internal), Etc. (Dukkhachandadi)[]
"Bhikkhus(monks), you should abandon desire for whatever is suffering ... You should abandon lust(raag) for whatever is suffering.... You should abandon desire(chand) & lust(raag) for whatever is suffering. And what is suffering? The eye is suffering ..(similarly for ear, nose, tongue, touch & mind) . . The mind is suffering; you should abandon desire(chand) & lust(raag) for it. Bhikkhus, you should abandon desire(chand) & lust(raag) for whatever is suffering."
174.-176. Desire for Nonself (Internal), Etc. (Anattachandadi)[]
" Bhikkhus, you should abandon desire for whatever is nonself. . . . You should abandon lust(raag) for whatever is nonself. . . . You should abandon desire(chand) & lust(raag) for whatever is nonself. And what is nonself? The eye is nonself ... The mind is nonself; you should abandon desire for it. Bhikkhus, you should abandon desire(chand) & lust(raag) for whatever is nonself."
177-179. Desire for the Impermanent (External), Etc. (Bahiraniccachandadi)[]
"Bhikkhus(monks), you should abandon desire for whatever is impermanent .... You should abandon lust(raag) for whatever is impermanent .... You should abandon desire(chand) & lust(raag) for whatever is impermanent. And what is impermanent? Forms are impermanent . . . Mental phenomena(dhamma) are impermanent; you should abandon desire(chand) & lust(raag) for them. Bhikkhus, you should abandon desire(chand) & lust(raag) for whatever is impermanent."
180-182. Desire for Suffering (External), Etc. (Bahiradukkhachandadi)[]
"Bhikkhus(monks), you should abandon desire for whatever is suffering ... You should abandon lust(raag) for whatever is suffering.... You should abandon desire(chand) & lust(raag) for whatever is suffering. And what is suffering? Forms are suffering... Mental phenomena(dhamma) are suffering; you should abandon desire(chand) & lust(raag) for them. Bhikkhus, you should abandon desire(chand) & lust(raag) for whatever is suffering."
183.-185 Desire for Nonself (External), Etc. (Bahiraanattachandadi)[]
"Bhikkhus(monks), you should abandon desire for whatever is nonself.... You should abandon lust(raag) for whatever is nonself.... You should abandon desire(chand) & lust(raag) for whatever is nonself. And what is nonself? Forms are nonself ... Mental phenomena(dhamma) are nonself; you should abandon desire(chand) & lust(raag) for them. Bhikkhus, you should abandon desire(chand) & lust(raag) for whatever is nonself."
186. The Past as Impermanent (Internal) (Ajjhattatitanicca)[]
"Bhikkhus(monks), the eye ..(similarly for ear, nose, tongue, touch, mind).. the mind of the past was impermanent. Seeing thus, the instructed noble disciple experiences revulsion(nibbida) towards the eye . .(as above). . towards the mind. 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.'"
187. The Future as Impermanent (Internal) (Ajjhattanagatanicca)[]
"Bhikkhus(monks), the eye ..(similarly for ear, nose, tongue, touch, mind).. the mind of the future will be impermanent. Seeing thus, the instructed noble disciple experiences revulsion(nibbida) towards the eye ..(as above).. towards the mind. He understands: '. there is no more for this state of being.'"
188. The Present as Impermanent (Internal) (Ajjhattapaccuppannanicca)[]
"Bhikkhus(monks), the eye ..(similarly for ear, nose, tongue, touch, mind).. the mind of the present is impermanent. Seeing thus, the instructed noble disciple experiences revulsion towards the eye ..(similarly for ear, nose, tongue, touch, mind).. towards the mind. He understands: '... there is no more for this state of being."'
189-191. The Past, Etc., as Suffering (Internal) (Ajjhattatitadidukkha)[]
"Bhikkhus(monks), the eye ..(similarly for ear, nose, tongue, touch, mind).. the mind of the past .... of the future ... of the present is suffering. Seeing thus ... He understands: ' . . . there is no more for this state of being."'
192-194. The Past, Etc., as Nonself (Internal) (Ajjhattatitadianatta)[]
"Bhikkhus(monks), the eye . .(similarly for ear, nose, tongue, touch, mind). . the mind of the past ... of the future ... of the present is nonself. Seeing thus ... He understands: ' . . . there is no more for this state of being."'
195-197. The Past, Etc., as Impermanent (External) (Bahiratitadianicca)[]
"Bhikkhus(monks), forms ..(also hearing,odours,tastes,touch).. mental phenomena(dhamma) of the past ... of the future ... of the present are impermanent. Seeing thus ... He understands: '... there is no more for this state of being.'"
198-200. The Past, Etc., as Suffering (External) (Bahiratitadidukkha)[]
"Bhikkhus(monks), forms ..(also hearing,odours,tastes,touch).. mental phenomena(dhamma) of the past ... of the future ... of the present are suffering. Seeing thus . . . He understands: ... there is no more for this state of being.'"
201-203. The Past, Etc., as Nonself (External) (Bahiratitadianatta)[]
"Bhikkhus(monks), forms ..(also hearing,odours,tastes,touch).. mental phenomena(dhamma) of the past ... of the future ... of the present are nonself. Seeing thus ... He understands: . . . there is no more for this state of being.'"
204. What Is Impermanent of the Past (Internal) (Ajjhattatitayadanicca)[]
"Bhikkhus(monks), the eye ... (similarly for ear, nose, tongue, touch, mind)... the mind of the past was impermanent. What is impermanent is suffering. What is suffering is nonself. What is nonself 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 ... He understands: '... there is no more for this state of being.'"
205. What Is Impermanent of the Future (Internal) (Ajjhattanagatayadanicca)[]
"Bhikkhus(monks), the eye . .(similarly for ear, nose, tongue, touch, mind). . the mind of the future will be impermanent. What is impermanent is suffering. What is suffering is non-self. What is nonself 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 ... He understands: '... there is no more for this state of being.'"
206. What Is Impermanent of the Present (Internal) (Ajjhattapaccuppannayadanicca)[]
"Bhikkhus(monks), the eye . .(similarly for ear, nose, tongue, touch, mind). . the mind of the present is impermanent. What is impermanent is suffering. What is suffering is nonself. What is nonself 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 ... He understands: '... there is no more for this state of being.'"
207-209. What Is Suffering of the Past, Etc. (Internal) (Ajjhattatitadiyamdukkha)[]
"Bhikkhus(monks), the eye ..(similarly for ear, nose, tongue, touch, mind).. the mind of the past ... of the future ... of the present is suffering. What is suffering is nonself. What is non-self 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 . . . He understands: '... there is no more for this state of being.'"
210-212. What Is Nonself of the Past, Etc. (Internal) (Ajjhattatitadiyadanatta)[]
"Bhikkhus(monks), the eye ..(similarly for ear, nose, tongue, touch, mind) . . the mind of the past ... of the future ... of the present is nonself. What is nonself 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 ... He understands: '... there is no more for this state of being.'"
213-215. What Is Impermanent of the Past, Etc. (External) (Bahiratitadiyadanicca)[]
"Bhikkhus(monks), forms ..(also hearing,odours,tastes,touch).. mental phenomena(dhamma) of the past ... of the future ... of the present are impermanent. What is impermanent is suffering. What is suffering is nonself. What is nonself 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 . . . He understands:
'. . . there is no more for this state of being.'".
216-218. What Is Suffering of the Past, Etc. (External) (Bahiratitadiyamdukkha)[]
"Bhikkhus(monks), forms ..(also hearing,odours,tastes,touch).. mental phenomena(dhamma) of the past ... of the future ... of the present are suffering. What is suffering is nonself. What is nonself 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 ... He understands: '... there is no more for this state of being.'"
219-221. What Is Nonself of the Past, Etc. (External) (Bahiratitadiyadanatta)[]
"Bhikkhus(monks), forms ..(also hearing,odours,tastes,touch).. mental phenomena(dhamma) of the past ... of the future ... of the present are nonself. What is nonself 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 ... He understands:
'... there is no more for this state of being.'"
222. The Sense Faculties as Impermanent (Internal) (Ajjhattayatanaanicca)[]
"Bhikkhus(monks), the eye is impermanent ..(similarly for ear, nose, tongue, touch, mind).. the mind is impermanent. Seeing thus ... He understands: '... there is no more for this state of being.'"
223. The Sense Faculties as Suffering (Internal) (Ajjhattayatanadukkha)[]
"Bhikkhus(monks), the eye is suffering . .(similarly for ear, nose, tongue, touch, mind). . the mind is suffering. Seeing thus ... He understands: '... there is no more for this state of being.'"
224. The Sense Faculties as Nonself (Internal) (Ajjhattayatanaanatta)[]
Bhikkhus, the eye is nonself ..(similarly for ear, nose, tongue, touch, mind).. the mind is nonself. Seeing thus . . . He understands: '. . . there is no more for this state of being.'"
225. The Sense Faculties as Impermanent (External) (Bahirayatanaanicca sans. Bahir-ayatan-anitya)[]
"Bhikkhus(monks), forms are impermanent..(also hearing,odours,tastes,touch).. mental phenomena(dhamma) are impermanent. Seeing thus ... He understands: '... there is no more for this state of being.'"
226. The Sense Faculties as Suffering (External) (Bahirayatanadukkha)[]
"Bhikkhus(monks), forms are suffering ..(also hearing,odours,tastes,touch).. mental phenomena(dhamma) are suffering. Seeing thus ... He understands: '... there is no more for this state of being.'"
227. The Sense Faculties as Nonself (External) (Bahirayatanaanatta sans. Bahir-ayatan-anatm)[]
"Bhikkhus(monks), forms are nonself ..(also hearing,odours,tastes,touch).. mental phenomena(dhamma) are nonself. Seeing thus ... He understands: '... there is no more for this state of being.'"
(iii) Division 4. The Fourth Fifty - The Ocean (Samuddavaggo sans. Samudra-varg)[]
228. The Ocean (1) (Samudda1 sans. Samudra)[]
"Bhikkhus(monks), the uninstructed worldling speaks of 'the ocean, the ocean.' But that is not the ocean in the Noble One's Discipline; that is only a great mass of water, a great expanse of water.
"The eye, bhikkhus, is the ocean for a person; its current consists of forms. 161 One who withstands that current consisting of forms is said to have crossed the ocean of the eye with its waves, whirlpools, sharks, and demons. 162 Crossed over, gone beyond, the brahmin stands on high ground.
"The ear, bhikkhus, is the ocean for a person. . . . The mind is the ocean for a person; its current consists of mental phenomena(dhamma). One who withstands that current consisting of mental phenomena(dhamma) is said to have crossed the ocean of the mind with its waves, whirlpools, sharks, and demons. Crossed over, gone beyond, the brahmin stands on high ground."
This is what the Lord (Buddha) said. Having said this, the Fortunate One(Sugato), the Teacher(Sattha), further said this:
"One who has crossed this ocean so hard to cross.
With its dangers of sharks, demons, waves.
The knowledge-master who has lived the holy celibate life(brahmacariya).
Reached the world's end, is called one gone beyond."
229. The Ocean (2) (Samudda2 sans. Samudra)[]
"Bhikkhus(monks), the uninstructed worldling speaks of 'the ocean, the ocean.' But that is not the ocean in the Noble One's Discipline; that is only a great mass of water, a great body of water.
"There are, bhikkhus, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. This is called the ocean in the Noble One's Discipline. Here this world with its Devas(Angels), Mara(Satan), and brahma(arch-angel), this generation with its ascetics and brahmins, its devas and humans, for the most part is submerged, 163 become like a tangled skin, like a knotted ball of thread, like matted reeds and rushes, and cannot pass beyond the plane of misery, the bad destinations, the nether world, samsara.
"There are sounds cognizable by the ear ... mental phenomena(dhamma) cognizable by the mind that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. Here this world with its devas(angels), Mara(satan), and Brahma(Archangels), this generation with its ascetics and brahmins, its devas and humans, for the most part is submerged, become like a tangled skein, like a knotted ball of thread, like matted reeds and rushes, and cannot pass beyond the plane of misery, the bad destinations, the nether world, samsara. 164
"One who has expunged lust(raag) and hate(dosa/dvesh);Along with [the defilement of] ignorance(avijja sans. avidya).
Has crossed this ocean so hard to cross; With its dangers of sharks, demons, waves.
"The bondage-remover, death-forsaker, without acquisitions(upadhi).
Has abandoned suffering for no renewed existence(rebirth cause).
Passed away, he cannot be measured, I say:
He has bewildered the King of Death."
230. The Fisherman Simile (Balisikopama)[]
"Bhikkhus(monks), 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 who has thus swallowed the fisherman's hook would meet with calamity and disaster, and the fisherman could do with it as he wishes. So too, bhikkhus, there are these six hooks in the world for the calamity of beings, for the slaughtering of living beings.
"There are, bhikkhus, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu(monk) seeks delight(nandi\anand) in them, welcomes them, and remains holding to them, he is called a bhikkhu who has swallowed Mara(Satan)'s hook. He has met with calamity and disaster, and the Evil One can do with him as he wishes.
"There are, bhikkhus, sounds cognizable by the ear ..(similarly for odours, tastes, touch).. mental phenomena(dhamma) cognizable by the mind that are desirable ... tantalizing. If a bhikkhu seeks delight(nandi\anand) in them . . . the Evil One can do with him as he wishes.
"There are, bhikkhus, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu does not seek delight in them, does not welcome them, and does not remain holding to them, he is called a bhikkhu who has not swallowed Mara's hook, who has broken the hook, demolished the hook. He has not met with calamity and disaster, and the Evil One cannot do with him as he wishes.
"There are, bhikkhus, sounds cognizable by the ear . . . mental phenomena(dhamma) cognizable by the mind that are desirable ... tantalizing. If a bhikkhu does not seek delight in them . . . the Evil One cannot do with him as he wishes."
231. The Milk-Sap Tree (Khirarukkhopama sans. Kshir-vriksh-upama)[]
"Bhikkhus(monks), in regard to forms cognizable by the eye, if in any bhikkhu(monk) or bhikkhuni(nun) lust(raag) still exists and has not been abandoned, if hatred(dosa\dvesh) still exists and has not been abandoned, if delusion(moha) still exists and has not been abandoned, then even trifling forms that enter into range of the eye obsess the mind, not to speak of those that are prominent. For what reason? Because lust still exists and has not been abandoned, hatred(dosa\dvesh) still exists and has not been abandoned, delusion(moha) Still exists and has not been abandoned. The same in regard to sounds cognizable by the ear . (similarly for odours, tastes, touch). . mental phenomena(dhamma) cognizable by the mind.
"Suppose, bhikkhus, there was a milk-sap tree 167 - an assattha or a banyan or a pilakkha or an udumbara - fresh, young, tender. If a man breaks it here and there with a sharp axe, would sap come out?"
"Yes, venerable sir. For what reason? Because there is sap."
"So too, bhikkhus, in regard to forms cognizable by the eye ... even trifling forms that enter into range of the eye obsess the mind, not to speak of those that are prominent. For what reason? Because lust(raag) still exists and has not been abandoned, hatred(dosa\dvesh) still exists and has not been abandoned, delusion(moha) still exists and has not been abandoned. The same in regard to sounds cognizable by the ear ..(similarly for odours, tastes, touch).. mental phenomena(dhamma) cognizable by the mind.
"Bhikkhus, in regard to forms cognizable by the eye, if in any bhikkhu or bhikkhuni lust(raag) does not exist and has been abandoned, if hatred(dosa\dvesh) does not exist and has been abandoned, if delusion(moha) does not exist and has been abandoned, then even prominent forms that enter into range of the eye do not obsess the mind, not to speak of those that are trifling. For what reason? Because lust(raag) does not exist and has been abandoned, hatred(dosa\dvesh) does not exist and has been abandoned, delusion(moha) does not exist and has been abandoned. The same in regard to sounds cognizable by the ear . . . mental phenomena(dhamma) cognizable by the mind.
"Suppose, bhikkhus, there was a milk-sap tree - an assattha or a banyan or a pilakkha or an udumbara - dried up, desiccated, past its prime. If a man breaks it here and there with a sharp axe, would sap come out?".
"No, venerable sir. For what reason? Because there is no sap."
"So too, bhikkhus, in regard to forms cognizable by the eye .... even prominent forms that enter into range of the eye do not obsess the mind, not to speak of those that are trifling. For what reason? Because lust(raag) does not exist and has been abandoned, hatred(dosa\dvesh) does not exist and has been abandoned, delusion(moha) does not exist and has been abandoned. The same in regard to sounds cognizable by the ear . .(similarly for odours, tastes, touch &). . mental phenomena(dhamma) cognizable by the mind."
232. Kotthika[]
On one occasion the Venerable Sariputta and the Venerable Mahakotthita were dwelling at Baranasi in the Deer-Park(Migdaye) at Isipatana. 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 the eye the fetter of forms or are forms the fetter of the eye? Is the ear the fetter of sounds or are sounds the fetter of the ear?... Is the mind the fetter of mental phenomena(dhamma) or are mental phenomena(dhamma) the fetter of the mind?"
"Friend Kotthita, the eye is not the fetter of forms nor are forms the fetter of the eye, but rather the desire(chand) & lust(raag) that arise there in dependence on both: that is the fetter there. The ear is not the fetter of sounds nor are sounds the fetter of the ear, but rather the desire(chand) & lust(raag) that arise there in dependence on both: that is the fetter there.... The mind is not the fetter of mental phenomena(dhamma) nor are mental phenomena(dhamma) the fetter of the mind, but rather the desire(chand) & lust(raag) that arise there in dependence on both: that is the fetter there.
"Suppose, friend, a black ox and a white ox were yoked together by a single harness or yoke. Would one be speaking rightly if one were to say: The black ox is the fetter of the white ox; the white ox is the fetter of the black ox'?"
"No, friend. The black ox is not the fetter of the white ox nor is the white ox the fetter of the black ox, but rather the single harness or yoke by which the two are yoked together: that is the fetter there."
"So too, friend, the eye is not the fetter of forms . . . nor are mental phenomena(dhamma) the fetter of the mind, but rather the desire(chand) & lust(raag) that arise there in dependence on both: that is the fetter there.
"If, friend, the eye were the fetter of forms or if forms were the fetter of the eye, this living of the holy celibate life(brahmacariya) could not be discerned for the complete destruction(khaya\kshaya) of suffering. 168 But since the eye is not the fetter of forms nor are forms the fetter of the eye -but rather the desire(chand) & lust(raag) that arise there in dependence on both is the fetter there - the living of the holy celibate life(brahmacariya) is discerned for the complete destruction of suffering.
"If, friend, the ear were the fetter of sounds or if sounds were the fetter of the ear ..(similarly for odours, tastes, touch).. If the mind were the fetter of mental phenomena(dhamma) or if mental phenomena(dhamma) were the fetter of the mind, this living of the holy celibate life(brahmacariya) could not be discerned for the complete destruction(khaya\kshaya) of suffering. But since the mind is not the fetter of mental phenomena(dhamma) nor are mental phenomena(dhamma) the fetter of the mind - but rather the desire(chand) & lust(raag) that arise there in dependence on both is the fetter there - the living of the holy celibate life(brahmacariya) is discerned for the complete destruction of suffering.
"In this way too, friend, it may be understood how that is so: There exists in the Lord (Buddha) the eye, the Lord (Buddha) sees a form with the eye, yet there is no desire(chand) & lust(raag) in the Lord (Buddha); the Lord (Buddha) is well liberated(vimutta sans. vimukt) in mind. There exists in the Lord (Buddha) the ear, the Lord (Buddha) hears a sound with the ear ... There exists in the Lord (Buddha) the nose, the Lord (Buddha) smells an odour with the nose ... There exists in the Lord (Buddha) the tongue, the Lord (Buddha) savours a taste with the tongue ... There exists in the Lord (Buddha) the body, the Lord (Buddha) feels a tactile object with the body . . . There exists in the Lord (Buddha) the mind, the Lord (Buddha) cognizes a mental phenomenon with the mind, yet there is no desire(chand) & lust(raag) in the Lord (Buddha); the Lord (Buddha) is well liberated in mind.
"In this way, friend, it can be understood how the eye is not the fetter of forms nor forms the fetter of the eye, but rather the desire(chand) & lust(raag) that arise there in dependence on both is the fetter there; how the ear is not the fetter of sounds nor sounds the fetter of the ear...; how the mind is not the fetter of mental phenomena(dhamma) nor mental phenomena(dhamma) the fetter of the mind, but rather the desire(chand) & lust(raag) that arise there in dependence on both is the fetter there."
(Also see 343)
233. Kamabhu[]
On one occasion the Venerable Ananda and the Venerable Kamabhu were dwelling at Kosambi in Ghosita's Park. Then, in the evening, the Venerable Kamabhu emerged from seclusion and approached the Venerable Ananda. He exchanged greetings w ith the Venerable Ananda and, when they had concluded their greetings and cordial talk, he sat down to one side and said to him:
"How is it, friend Ananda, is the eye the fetter of forms or are forms the fetter of the eye?... Is the mind the fetter of mental phenomena(dhamma) or are mental phenomena(dhamma) the fetter of the mind?"
"Friend Kamabhu, the eye is not the fetter of forms nor are forms the fetter of the eye ... The mind is not the fetter of mental phenomena(dhamma) nor are mental phenomena(dhamma) the fetter of the mind, but rather the desire(chand) & lust(raag) that arise there in dependence on both: that is the fetter there.
"Suppose, friend, a black ox and a white ox were yoked together by a single harness or yoke. Would one be speaking rightly if one were to say: The black ox is the fetter of the white ox; the white ox is the fetter of the black ox'?"
"No, friend. The black ox is not the fetter of the white ox nor is the white ox the fetter of the black ox, but rather the single harness or yoke by which the two are yoked together: that is the fetter there."
"So too, friend, the eye is not the fetter of forms . . . nor are mental phenomena(dhamma) the fetter of the mind, but rather the desire(chand) & lust(raag) that arise there in dependence on both: that is the fetter there."
234. Udayi[]
On one occasion the Venerable Ananda and the Venerable Udayi were dwelling at Kosambi in Ghosita's Park. Then, in the evening, the Venerable Udayi emerged from seclusion and approached the Venerable Ananda. He exchanged greetings with the Venerable Ananda and, when they had concluded their greetings and cordial talk, he sat down to one side and said to him:
"Friend Ananda, in many ways [the nature of] this body has been declared, disclosed, and revealed by the Lord (Buddha) thus:
'For such a reason this body is nonself.' Is it possible to explain [the nature of] this consciousness(vinnana sans. vigyan) in a similar way - to teach, proclaim, establish, disclose, analyse, and elucidate it thus: 'For such a reason this consciousness is nonself'?"
"It is possible, friend Udayi. Doesn't eye-consciousness arise in dependence on the eye and forms."
"Yes, friend."
"If the cause for the arising of eye-consciousness would cease completely and totally without remainder, could eye-consciousness be discerned?"
"No, friend."
"In this way, friend, this has been declared, disclosed, and revealed by the Lord (Buddha) thus: 'For such a reason this consciousness is nonself.'
"Doesn't ear-consciousness arise in dependence on the ear and sounds?.... Doesn't mind-consciousness arise in dependence on the mind and mental phenomena(dhamma)?"
"Yes, friend."
"If the cause for the arising of mind-consciousness would cease completely and totally without remainder, could mind-consciousness be discerned?"
"No, friend."
"In this way too, friend, this has been declared, disclosed, and revealed by the Lord (Buddha) thus: 'For such a reason this consciousness(vinnana sans. vigyan) is nonself.'
"Suppose, friend, a man needing heartwood, seeking heartwood, wandering in search of heartwood, would take a sharp axe and enter a forest. 169 There he would see the trunk of a large plantain tree, straight, fresh, without a fruit-bud core. He would cut it down at the root, cut off the crown, and unroll the coil. As he unrolls the coil, he would not find even softwood, let alone heartwood.
"So too, a bhikkhu(monk) does not recognize either a self or anything belonging to a self in these six senses for contact(phassa/sparsh). Since he does not recognize anything thus, he does not cling to anything in the world. Not clinging(upadana sans. asakti), he is not agitated. Being unagitated, 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.'"
235. The Exposition on Burning (Adittapriyaya sans. Aditya-pariyaya)[]
"Bhikkhus(monks), I will teach you a dhamma(path,law) exposition on the theme of burning. Listen to that....
"And what, bhikkhus, is the Dhamma exposition on the theme of burning? It would be better, bhikkhus, for the eye faculty to be lacerated by a red-hot iron pin burning, blazing, and glowing, than for one to grasp the sign(causative,nimitta) through the features in a form cognizable by the eye. 170 For if consciousness(vinnana sans. vigyan) should stand tied to worldly-enjoyment(assado sans. aswad) in the sign(causative,nimitta) or in the features, and if one should die on that occasion, it is possible that one will go to one of two destinations: hell or the animal realm. Having seen this danger, I speak thus.
"It would be better, bhikkhus, for the ear faculty to be lacerated by a sharp iron stake burning, blazing, and glowing, than for one to grasp the sign(causative,nimitta) through the features in a sound cognizable by the ear. For if consciousness should stand tied to worldly-enjoyment in the sign(causative,nimitta) or in the features, and if one should die on that occasion, it is possible that one will go to one of two destinations: hell or the animal realm. Having seen this danger, I speak thus.
"It would be better, bhikkhus, for the nose faculty to be lacerated by a sharp nail cutter burning, blazing, and glowing, than for one to grasp the sign(causative,nimitta) through the features in an odour cognizable by the nose. For if consciousness should stand tied to worldly-enjoyment in the sign(causative,nimitta) or in the features, and if one should die on that occasion, it is possible that one will go to one of two destinations: hell or the animal realm. Having seen this danger, I speak thus.
"It would be better, bhikkhus, for the tongue faculty to be lacerated by a sharp razor burning, blazing, and glowing, than for one to grasp the sign(causative,nimitta) through the features in a taste cognizable by the tongue. For if consciousness should stand tied to worldly-enjoyment in the sign(causative,nimitta) or in the features, and if one should die on that occasion, it is possible that one will go to one of two destinations: hell or the animal realm. Having seen this danger, I speak thus.
"It would be better, bhikkhus, for the body faculty to be lacerated by a sharp spear burning, blazing, and glowing, than for one to grasp the sign(causative,nimitta) through the features in a tactile object cognizable by the body. For if consciousness should stand tied to worldly-enjoyment in the sign(causative,nimitta) or in the features, and if one should die on that occasion, it is possible that one will go to one of two destinations: hell or the animal realm. Having seen this danger, I speak thus.
"It would be better, bhikkhus, to sleep - for sleep, I say, is barren for the living, fruitless for the living, insensibility for the living - than to think such thoughts as would induce one who has come under their control to bring about a schism in the Sangha(fraternity). Having seen this danger, I speak thus. 171
"In regard to this, bhikkhus, the instructed noble disciple thinks: 'Leave off lacerating the eye faculty with a red-hot iron pin burning, blazing, and glowing. Let me attend only to this: So the eye is impermanent, forms are impermanent, eye-consciousness is impermanent, eye-contact(of sense with object;phassa/sparsh) is impermanent, whatever sensation(vedana) arises with eye-contact(phassa/sparsh) as cause - whether pleasant or painful or neither-painful-nor-pleasant - that too is impermanent.
"'Leave off lacerating the ear faculty with a sharp iron stake burning, blazing, and glowing. Let me attend only to this: So the ear is impermanent, sounds are impermanent, ear-consciousness is impermanent, ear-contact(phassa/sparsh) is impermanent, whatever sensation(vedana) arises with ear-contact(phassa/sparsh) as cause ... that too is impermanent.
'"Leave off lacerating the nose faculty with a sharp nail cutter burning, blazing, and glowing. Let me attend only to this: So the nose is impermanent, odours are impermanent, nose-consciousness is impermanent, nose-contact(phassa/sparsh) is impermanent, whatever sensation(vedana) arises with nose-contact(phassa/sparsh) as cause ... that too is impermanent.
"'Leave off lacerating the tongue faculty with a sharp razor burning, blazing, and glowing. Let me attend only to this: So the tongue is impermanent, tastes are impermanent, tongue-consciousness is impermanent, tongue-contact(phassa/sparsh) is impermanent, whatever sensation(vedana) arises with tongue-contact(phassa/sparsh) as cause . . . that too is impermanent.
"'Leave off lacerating the body faculty with a sharp spear burning, blazing, and glowing. Let me attend only to this: So the body is impermanent, [171] tactile objects are impermanent, body-consciousness is impermanent, body-contact(phassa/sparsh) is impermanent, whatever sensation(vedana) arises with body-contact(phassa/sparsh) as cause ... that too is impermanent.
"'Leave off sleeping. Let me attend only to this: So the mind is impermanent, mental phenomena(dhamma) are impermanent, mind-consciousness is impermanent, mind-contact(phassa/sparsh) is impermanent, whatever sensation(vedana) arises with mind-contact(phassa/sparsh) as cause . . . that too is impermanent.'
"Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion(nibbida) towards the eye, forms, eye-consciousness, eye-contact(phassa/sparsh), and whatever sensation(vedana) arises with eye-contact(phassa/sparsh) as cause -whether pleasant or painful or neither-painful-nor-pleasant ... towards the mind, mental phenomena(dhamma), mind-consciousness, mind-contact(phassa/sparsh), and whatever sensation(vedana) arises with mind-contact(phassa/sparsh) as cause.... 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.'
"This, bhikkhus, is the Dhamma exposition on the theme of burning."
236. The Simile of Hands and Feet (1) (Hatthapadopama1 sans. Hast-pad-upama)[]
"Bhikkhus(monks), when there are hands, picking up and putting down are discerned. When there are feet, coming and going are discerned. When there are limbs, bending and stretching are discerned. When there is the belly, hunger and thirst are discerned.
"So too, bhikkhus, when there is the eye, happiness and sorrow arise internally with eye-contact(of sense with object;phassa/sparsh) as cause. 172 When there is the ear, happiness and sorrow arise internally with ear-contact(phassa/sparsh) as cause.... When there is the mind, happiness and sorrow arise internally with mind-contact(phassa/sparsh) as cause.
"When, bhikkhus, there are no hands, picking up and putting down are not discerned. When there are no feet, coming and going are not discerned. When there are no limbs, bending and stretching are not discerned. When there is no belly, hunger and thirst are not discerned.
"So too, bhikkhus, when there is no eye, no happiness and sorrow arise internally with eye-contact(phassa/sparsh) as cause. When there is no ear, no happiness and sorrow arise internally with ear-contact(phassa/sparsh) as cause.... When there is no mind, no happiness and sorrow arise internally with mind-contact(phassa/sparsh) as cause."
237. The Simile of Hands and Feet (2) (Hatthapadopama2 sans. Hast-pad-upama)[]
"Bhikkhus(monks), when there are hands, there is picking up and putting down....
"So too, bhikkhus, when there is the eye, happiness and sorrow arise internally with eye-contact(of sense with object;phassa/sparsh) as cause.... When there is the mind, happiness and sorrow arise internally with mind-contact(phassa/sparsh) as cause.
"When, bhikkhus, there are no hands, there is no picking up and putting down....
"So too, bhikkhus, when there is no eye ... no mind, no happiness and sorrow arise internally with mind-contact(phassa/sparsh) as cause."
(iv) Division 4. The Fourth Fifty - The Vipers (Asivisavaggo)[]
238. The Simile of the Vipers (Asivisopama )[]
"Bhikkhus(monks), suppose there were four vipers of fierce heat and deadly venom. 173 Then a man would come along wanting to live, not wanting to die, desiring happiness(sukh) and averse to suffering. They would tell him: 'Good man, these four vipers are of fierce heat and deadly venom. From time to time they must be lifted up; from time to time they must be bathed; from time to time they must be fed; from time to time they must be laid to rest. 174 But if one or another of these vipers ever becomes angry with you, then, good man, you will meet death or deadly suffering. Do whatever has to be done, good man!'
"Then, bhikkhus, afraid of the four vipers of fierce heat and deadly venom, that man would flee in one direction or another. They would tell him: 'Good man, five murderous enemies are pursuing you, thinking, "Wherever we see him, we will take his life right on the spot." Do whatever has to be done, good man!'
"Then, bhikkhus, afraid of the four vipers of fierce heat and deadly venom, and of the five murderous enemies, that man would flee in one direction or another. They would tell him:
'Good man, a sixth murderer, an intimate companion, 175 is pursuing you with drawn sword, thinking, "Wherever I see him I will cut off his head right on the spot. " Do whatever has to be done, good man!'
"Then, bhikkhus, afraid of the four vipers of fierce heat and deadly venom, and of the five murderous enemies, and of the sixth murderer, the intimate companion with drawn sword, that man would flee in one direction or another. He would see an empty village. Whatever house he enters is void, deserted, empty. Whatever pot he takes hold of is void, hollow, empty. They would tell him: 'Good man, just now village-attacking dacoits will raid 176 this empty village. Do whatever has to be done, good man!'
"Then, bhikkhus, afraid of the four vipers of fierce heat and deadly venom, and of the five murderous enemies, and of the sixth murderer - the intimate companion with drawn sword - and of the village-attacking dacoits, that man would flee in one direction or another. He would see a great expanse of water whose near shore was dangerous and fearful, and whose further shore was safe and free from danger, but there would be no ferryboat or bridge for crossing over from the near shore to the far shore. 177
"Then the man would think: There is this great expanse of water whose near shore is dangerous and fearful, and whose further shore is safe and free from danger, but there is no ferryboat or bridge for crossing over. Let me collect grass, twigs, branches, and foliage, and bind them together into a raft, so that by means of that raft, making an effort with my hands and feet, I can get safely across to the far shore.'
"Then the man would collect grass, twigs, branches, and foliage, and bind them together into a raft, so that by means of that raft, making an effort with his hands and feet, he would get safely across to the far shore. Crossed over, gone beyond, the brahmin stands on high ground. 178
"I have made up this simile, bhikkhus, in order to convey a meaning. This is the meaning here: 'The four vipers of fierce heat and deadly venom': this is a designation for the four great elements(dhatu) - the earth element(dhatu), the water element, the heat element, the air element. 179
"'The five murderous enemies': this is a designation for the five aggregates(khandha sans. skandha) subject to clinging(upadana sans. asakti); that is, the material form aggregate subject to clinging, the sensation(vedana) aggregate subject to clinging, the perception(sanna sans. sangya) aggregate subject to clinging, the sankhara(compulsive-behavior-conditioning) aggregate subject to clinging, the consciousness(vinnana sans. vigyan) aggregate subject to clinging(upadana sans. asakti). 180
"'The sixth murderer, the intimate companion with drawn sword': this is a designation for delight(nandi\anand) and lust(raag). 181
"'The empty village': this is a designation for the six internal sense faculties. If, bhikkhus, a wise, competent, intelligent person examines them by way of the eye, they appear to be void, hollow, empty. If he examines them by way of the ear ... by way of the mind, they appear to be void, hollow, empty.
"'Village-attacking dacoits': this is a designation for the six external sense faculties. The eye, bhikkhus, is attacked by agreeable and disagreeable forms. The ear ... The nose ... The tongue The body . . . The mind is attacked by agreeable and disagreeable mental phenomena(dhamma).
"The great expanse of water': this is a designation for the four floods: the flood of sensuality, the flood of existence(bhavo), the flood of views, and the flood of ignorance(avijja sans. avidya).
'"The near shore, which is dangerous and fearful': this is a designation for body-identity(sakkaya). 182
"'The further shore, which is safe and free from danger': this is a designation for Nibbana.
"'The raft': this is a designation for the Noble Eightfold Path; that is, right view ..(see SN5:8).. right samadhi(trance)state.
"'Making effort with hands and feet': this is a designation for the arousing of energetic-strength(viriya).
"'Crossed over, gone beyond, the brahmin stands on high ground': this is a designation for the arahant."
239. The Simile of the Chariot (Rathopama sans. Rath-upama)[]
"Bhikkhus(monks), by possessing three qualities, a bhikkhu(monk) lives full of happiness(sukh) and joy in this very life, and he has laid a foundation 183 for the destruction(khaya\kshaya) of the defilements. What are the three? He is one who guards the doors of the sense faculties, who is moderate in eating, and who is devoted to wakefulness.
"And how, bhikkhus, is a bhikkhu one who guards the doors of the sense faculties? Here, having seen a form with the eye, a bhikkhu does not grasp its causatives(nimitta) and features. Since, if he left the eye faculty unrestrained, evil harmful(akusala sans. akushal) states of covetousness and displeasure might invade him, he practises the way of its restraint, he guards the eye faculty, he undertakes the restraint of the eye faculty. Having heard a sound with the ear . . . Having smelt an odour with the nose ... Having tasted a taste with the tongue ... Having felt a tactile object with the body ... Having cognized a mental phenomenon with the mind, a bhikkhu does not grasp its causatives(nimitta) and its features. Since, if he left the mind faculty unrestrained, evil harmful(akusala) states of covetousness and displeasure might invade him, he practises the way of its restraint, he guards the mind faculty, he undertakes the restraint of the mind faculty.
"Suppose, bhikkhus, a chariot harnessed to thoroughbreds was standing ready on even ground at a crossroads, with a goad on hand. Then a skilful trainer, a charioteer of horses to be tamed, would mount it and, taking the reins in his left hand and the goad in his right, would drive away and return by any route he wants, whenever he wants. So too, a bhikkhu trains in protecting these six sense faculties, trains in controlling them, trains in taming them, trains in pacifying them. It is in this way, bhikkhus, that a bhikkhu guards the doors of the sense faculties.
"And how, bhikkhus, is a bhikkhu moderate in eating? Here, thinking wisely, a bhikkhu takes food neither for amusement nor for intoxication nor for the sake of physical beauty and attractiveness, but only for the support and maintenance of this body, for ending discomfort, and for assisting the holy celibate life(brahmacariya), considering:
'Thus I shall terminate the old sensation(vedana) and not arouse a new sensation(vedana), and I shall be healthy and blameless and live in comfort.' Just as a person anoints a wound only for the purpose of enabling it to heal, or just as one greases an axle only for the sake of transporting a load, so a bhikkhu, thinking wisely, takes food ... for assisting the holy celibate life(brahmacariya). It is in this way, bhikkhus, that a bhikkhu is moderate in eating.
"And how, bhikkhus, is a bhikkhu devoted to wakefulness? Here, during the day, while walking back and forth and sitting, a bhikkhu purifies his mind of obstructive states. In the first watch of the night, while walking back and forth and sitting, he purifies his mind of obstructive states. In the middle watch of the night he lies down on the right side in the lion's posture with one foot overlapping the other, meditative(satima) and completely comprehending (sampajano), after noting in his mind the idea of rising. After rising, in the last watch of the night, while walking back and forth and sitting, he purifies his mind of obstructive states. It is in this way, bhikkhus, that a bhikkhu is devoted to wakefulness.
"Bhikkhus, it is by possessing these three qualities that a bhikkhu lives full of happiness and joy in this very life, and he has laid the foundation for the destruction(khaya\kshaya) of the defilements."
240. The Simile of the Tortoise (Kummopama)[]
"Bhikkhus(monks), in the past a tortoise 184 was searching for food along the bank of a river one evening. On that same evening a jackal was also searching for food along the bank of that same river. When the tortoise saw the jackal in the distance searching for food, it drew its limbs and neck inside its shell and passed the time keeping still and silent. 188
"The jackal had also seen the tortoise in the distance searching for food, so he approached and waited close by, thinking, 'When this tortoise extends one or another of its limbs or its neck, I will grab it right on the spot, pull it out, and eat it.' But because the tortoise did not extend any of its limbs or its neck, the jackal, failing to gain access to it, lost interest in it and departed.
"So too, bhikkhus, Mara(Satan) the Evil One is constantly and continually waiting close by you, thinking, 'Perhaps I will gain access to him through the eye or through the ear ... or through the mind.' Therefore, bhikkhus, dwell guarding the doors of the sense faculties. Having seen a form with the eye, do not grasp its causatives(nimitta) and features. Since, if you leave the eye faculty unguarded, evil harmful(akusala sans. akushal) states of covetousness and displeasure might invade you, practise the way of its restraint, guard the eye faculty, undertake the restraint of the eye faculty. Having heard a sound with the ear ... Having smelt an odour with the nose ... Having savoured a taste with the tongue . . . Having felt a tactile object with the body ... Having cognized a mental phenomenon with the mind, do not grasp its causatives(nimitta) and features. Since, if you leave the mind faculty unguarded, evil harmful(akusala) states of covetousness and displeasure might invade you, practise the way of its restraint, guard the mind faculty, undertake the restraint of the mind faculty.
"When, bhikkhus, you dwell guarding the doors of the sense faculties, Mara the Evil One, failing to gain access to you, will lose interest in you and depart, just as the jackal departed from the tortoise."
Drawing in the mind's thoughts
As a tortoise draws its limbs into its shell.
Independent, not harassing others, fully quenched,
A bhikkhu(monk) would not blame anyone. 186
241. The Simile of the Great Log (1) (Darukkhandhopama1)[]
On one occasion the Lord (Buddha) was dwelling at Kosambi on the bank of the river Ganges. The Lord (Buddha) saw a great log being carried along by the current of the river Ganges, and he addressed the bhikkhus thus: "Do you see, bhikkhus, that great log being carried along by the current of the river Ganges?"
"Yes, venerable sir."
"If, bhikkhus, that log does not veer towards the near shore does not veer towards the far shore, does not sink in mid-stream does not get cast up on high ground, does not get caught by human beings, does not get caught by nonhuman beings, does not get caught in a whirlpool, and does not become inwardly rotten, it will slant, slope, and incline towards the ocean. For what reason? Because the current of the river Ganges slants, slopes, and inclines towards the ocean.
"So too, bhikkhus, if you do not veer towards the near shore, do not veer towards the far shore, do not sink in mid-stream, do not get cast up on high ground, do not get caught by human beings, do not get caught by nonhuman beings, do not get caught in a whirlpool, and do not become inwardly rotten, you will slant, slope, and incline towards Nibbana. For what reason? Because right view slants, slopes, and inclines towards Nibbana."
When this was said, a certain bhikkhu(monk) asked the Lord (Buddha):
"What, venerable sir, is the near shore? What is the far shore? What is sinking in mid-stream? What is getting cast up on high ground? What is getting caught by human beings, what is getting caught by nonhuman beings, what is getting caught in a whirlpool? What is inward rottenness?"
"'The near shore,' bhikkhu: this is a designation for the six internal sense faculties. 'The far shore': this is a designation for the six external sense faculties. 'Sinking in mid-stream': this is a designation for delight(nandi\anand) and lust(raag). 'Getting cast up on high ground': this is a designation for the conceit 'I am.'
"And what, bhikkhu, is getting caught by human beings? Here, someone lives in association with laypeople; he rejoices with them and sorrows with them, he is happy when they are happy and sad when they are sad, and he involves himself in their affairs and duties. 187 This is called getting caught by human beings.
"And what, bhikkhu, is getting caught by nonhuman beings? Here, someone lives the holy celibate life(brahmacariya) with the aspiration [to be reborn] into a certain order of devas, thinking: 'By this virtue(sheel) or vow or austerity(tapa) or holy celibate life(brahmacariya) I will become a deva(angel) or one among the devas.' This is called getting caught by nonhuman beings.
"'Getting caught in a whirlpool': this, bhikkhu, is a designation for the five cords of sensual pleasure.
"And what, bhikkhu, is inward rottenness? Here someone is immoral, one of evil character, of impure and suspect behaviour, secretive in his acts, no ascetic though claiming to be one, not a celibate though claiming to be one, inwardly rotten, corrupt, depraved. 188 This is called inward rottenness."
Now on that occasion the cowherd Nanda was standing near the Lord (Buddha). He then said to the Lord (Buddha): "Venerable sir, I will not veer 189 towards the near shore, I will not veer towards the far shore, I will not sink in mid-stream, I will not get cast up on high ground, I will not get caught by human beings, I will not get caught by nonhuman beings, I will not get caught in a whirlpool, I will not become inwardly rotten. May I receive the going-forth(initiation,pabajja) under the Lord (Buddha), may I receive the higher ordination(upsampada)?"
"In that case, Nanda, return the cows to their owners."
"The cows will go back of their own accord, venerable sir, out of attachment to the calves."
"Return the cows to their owners, Nanda."
Then the cowherd Nanda returned the cows to their owners, came back to the Lord (Buddha), and said: "The cows have been returned to their owners, venerable sir. May I receive the going-forth(initiation,pabajja) under the Lord (Buddha), may I receive the higher ordination?"
Then the cowherd Nanda received the going-forth(initiation,pabajja) under the Lord (Buddha), and he received the higher ordination. And soon, not long after his higher ordination, dwelling alone, withdrawn, alertful(appamada), ardent, and resolute ... the Venerable Nanda became one of the arahants."
242. The Simile of the Great Log (2) (Darukkhandhopama2)[]
On one occasion the Lord (Buddha) was dwelling at Kimbila on the bank of the river Ganges. The Lord (Buddha) saw a great log being carried along by the current of the river Ganges, and he addressed thebhikkhus thus: "Do you see, bhikkhus, that great log being carried along by the current of the river Ganges?"
"Yes, venerable sir."... (as above) ...
When this was said, the Venerable Kimbila asked the Lord (Buddha):
"What, venerable sir, is the near shore ... what is inward rottenness?"
(Replies as above except the following:)
"And what, Kimbila, is inward rottenness? Here, Kimbila, a bhikkhu(monk) commits a certain defiled offence, an offence of a kind that does not allow for rehabilitation. 190 This is called inward rottenness."
243. Exposition on the Corrupted (Avassutapariyaya)[]
On one occasion the Lord (Buddha) was dwelling among the Sakyans at Kapilavatthu in Nigrodha's Park. Now on that occasion a new assembly hall had just been built for the Sakyans of Kapilavatthu and it had not yet been inhabited by any ascetic or brahmin or by any human being at all. Then the Sakyans of Kapilavatthu approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:
"Venerable sir, a new council hall has just been built for the Sakyans of Kapilavatthu and it has not yet been inhabited by any ascetic or brahmin or by any human being at all. Venerable sir, let the Lord (Buddha) be the first to use it. When the Lord (Buddha) has used it first, then the Sakyans of Kapilavatthu will use it afterwards. That will lead to their welfare and happiness(sukh) for a long time." 191
. The Lord (Buddha) consented by silence. Then, when the Sakyans understood that the Lord (Buddha) had consented, they rose from their seats and, after paying homage to the Lord (Buddha), keeping him on their right, they went to the new assembly hall. They covered it thoroughly with mats, prepared seats, put out a large water jug, and hung up an oil lamp. Then they approached the Lord (Buddha) and informed him of this, adding: "Let the Lord (Buddha) come at his own convenience."
Then the Lord (Buddha) dressed and, taking bowl and robe, went together with the Sangha(fraternity) of bhikkhus to the new assembly hall. After washing his feet, he entered the hall and sat down against the central pillar facing east. The bhikkhus too, after washing their feet, entered the hall and sat down against the western wall facing east, with the Lord (Buddha) in front of them. The Sakyans of Kapilavatthu too, after washing their feet, entered the hall and sat down against the eastern wall facing west, with the Lord (Buddha) in front of them.
The Lord (Buddha) then instructed, inspired, and gladdened the Sakyans with a dhamma(path,law) talk through much of the night, after which he dismissed them, saying: "The night has passed, Gotamas. 192 You may go at your own convenience."
"Yes, venerable sir," they replied. Then they rose from their seats and, after paying homage to the Lord (Buddha), keeping him on their right, they departed. Then, not long after the Sakyans of Kapilavatthu had left, the Lord (Buddha) addressed the Venerable Mahamoggallana thus: "The Sangha of bhikkhus is free from sloth and torpor, Moggallana. Give a Dhamma talk to the bhikkhus. My back is aching, so I will stretch it." 193
"Yes, venerable sir," the Venerable Mahamoggallana replied.
Then the Lord (Buddha) prepared his outer robe folded in four and lay down on his right side in the lion's posture, with one foot overlapping the other, meditative(satima) and completely comprehending (sampajano), after noting in his mind the idea of rising. Thereupon the Venerable Mahamoggallana addressed the bhikkhus thus: "Friends, bhikkhus!"
"Friend!" those bhikkhus replied. The Venerable Mahamoggallana said this:
"I will teach you, friends, an exposition on the corrupted and
the uncorrupted. 194 Listen to it and be mindful(manasikaro), I will speak."
"Yes, friend," those bhikkhus replied. The Venerable Mahamoggallana said this:
"How, friends, is one corrupted? Here, having seen a form with the eye, a bhikkhu(monk) is intent upon a pleasing form and repelled by a displeasing form. 195 He dwells without having set up meditation of the body, with a limited mind, and he does not understand as it really is that liberation(vimutti sans. vimukti) of mind, liberation by illuminated-insight(panna), wherein those evil harmful(akusala sans. akushal) states cease without remainder. Having heard a sound with the ear ... Having cognized a mental phenomenon with the mind, he is intent upon a pleasing mental phenomenon and repelled by a displeasing mental phenomenon. He dwells without having set up meditation of the body, with a limited mind, and he does not understand as it really is that liberation of mind, liberation by panna(illuminated-insight), wherein those evil harmful(akusala sans. akushal) states cease without remainder.
"This is called, friends, a bhikkhu who is corrupted in forms cognizable by the eye, corrupted in sounds cognizable by the ear, corrupted in odours cognizable by the nose. corrupted in tastes cognizable by the tongue, corrupted in tactile objects cognizable by the body, corrupted in mental phenomena(dhamma) cognizable by the mind. When a bhikkhu dwells thus, if Mara(Satan) approaches him through the eye, Mara gains access to him, Mara gets a hold on him. If Mara approaches him through the ear . . . through the mind, Mara gains access to him Mara gets a hold on him.
"Suppose, friends, there is a shed made of reeds or of grass, dried up, desiccated, past its prime. If a man approaches it from the east with a blazing grass torch, or from the west, from the north, from the south, from below, or from above, whichever way he approaches it the fire gains access to it, the fire gets a hold on it. So too, friends, when a bhikkhu dwells thus, if Mara approaches him through the eye . . . through the mind, Mara gains access to him, Mara gets a hold on him.
"When a bhikkhu dwells thus, forms overwhelm him; he does not overwhelm forms. Sounds overwhelm him; he does not overwhelm sounds. Odours overwhelm him; he does not overwhelm odours. Tastes overwhelm him; he does not overwhelm tastes. Tactile objects overwhelm him; he does not overwhelm tactile objects. Mental phenomena(dhamma) overwhelm him; he does not overwhelm mental phenomena(dhamma). This is called, friends, a bhikkhu who is overwhelmed by forms, overwhelmed by sounds, overwhelmed by odours, overwhelmed by tastes, overwhelmed by tactile objects, overwhelmed by mental phenomena(dhamma) - one who is overwhelmed and who does not overwhelm. Evil harmful(akusala sans. akushal) states have overwhelmed him, states that defile, that lead to renewed existence(rebirth cause), that bring trouble, that result in suffering, and that lead to future rebirth, aging, and death.
"It is in this way, friends, that one is corrupted.
"And how, friends, is one uncorrupted? Here, having seen a form with the eye, a bhikkhu is not intent upon a pleasing form and not repelled by a displeasing form. He dwells having set up meditation of the body, with a measureless mind, and he understands as it really is that liberation(vimutti sans. vimukti) of mind, liberation by illuminated-insight(panna), wherein those evil harmful(akusala) states cease without remainder. Having heard a sound with the ear ... Having cognized a mental phenomenon with the mind, he is not intent upon a pleasing mental phenomenon and not repelled by a displeasing mental phenomenon. He dwells having set up meditation of the body, with a measureless mind, and he understands as it really is that liberation of mind, liberation by panna(illuminated-insight), wherein those evil harmful(akusala sans. akushal) states cease without remainder.
"This is called, friends, a bhikkhu who is uncorrupted in forms cognizable by the eye, uncorrupted in sounds cognizable by the ear, uncorrupted in odours cognizable by the nose, uncorrupted in tastes cognizable by the tongue, uncorrupted in tactile objects cognizable by the body, uncorrupted in mental phenomena(dhamma) cognizable by the mind. When a bhikkhu dwells thus, if Mara(Satan) approaches him through the eye, Mara fails to gain access to him, Mara fails to get a hold on him. If Mara approaches him through the ear . . . through the mind, Mara fails to gain access to him, Mara fails to get a hold on him.
"Suppose, friends, there is a peaked house or a hall built of thickly packed clay and freshly plastered. If a man approaches it from the east with a blazing grass torch, or from the west, from the north, from the south, from below, or from above, whichever way he approaches it the fire fails to gain access to it, the fire fails to get a hold on it. So too, friends, when a bhikkhu dwells thus, if Mara approaches him through the eye . . . through the mind, Mara fails to gain access to him, Mara fails to get a hold on him.
"When a bhikkhu dwells thus, he overwhelms forms; forms do not overwhelm him. He overwhelms sounds; sounds do not overwhelm him. He overwhelms odours; odours do not overwhelm him. He overwhelms tastes; tastes do not overwhelm him. He overwhelms tactile objects; tactile objects do not overwhelm him. He overwhelms mental phenomena(dhamma); mental phenomena(dhamma) do not overwhelm him. This is called, friends, a bhikkhu who overwhelms forms, who overwhelms sounds, who overwhelms odours, who overwhelms tastes, who overwhelms tactile objects, who overwhelms mental phenomena(dhamma) - one who overwhelms and who is not overwhelmed. He has overwhelmed those evil harmful(akusala sans. akushal) states that defile, that lead to renewed existence(rebirth cause), that bring trouble, that result in suffering, and that lead to future rebirth, aging, and death.
"It is in this way, friends, that one is uncorrupted."
Then the Lord (Buddha) got up and addressed the Venerable Mahamoggallana thus: "Good, good, Moggallana! You have spoken well to the bhikkhus the exposition on the corrupted and the uncorrupted."
This is what the Venerable Mahamoggallana said. The Teacher approved. Elated, those bhikkhus delighted in the Venerable Mahamoggallana's statement.
244. States That Entail Suffering (Dukkhadhamma)[]
"Bhikkhus(monks), when a bhikkhu(monk) understands as they really are the origin and the passing away of all states whatsoever that entail suffering, then sensual pleasures have been seen by him in such a way that as he looks at them sensual desire, sensual affection, sensual infatuation, and sensual passion do not lie latent within him in regard to sensual pleasures; then he has comprehended a mode of conduct and manner of dwelling in such a way that as he conducts himself thus and as he dwells thus, evil harmful(akusala sans. akushal) states of covetousness and displeasure do not flow in upon him. 196
"And how, bhikkhus, does a bhikkhu understand as they really are the origin and the passing away of all states whatsoever that entail suffering? 197 '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 in such a way that a bhikkhu understands as they really are the origin and the passing away of all states whatsoever that entail suffering.
"And how, bhikkhus, are sensual pleasures seen by a bhikkhu in such a way that as he looks at them sensual desire, sensual affection, sensual infatuation, and sensual passion do not lie latent within him in regard to sensual pleasures? Suppose there is a charcoal pit deeper than a man's height, filled with glowing coals without flame or smoke. 198 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 would wriggle his body this way and that. For what reason? Because he knows:
'I will fall into this charcoal pit and I will thereby meet death or deadly suffering.' So too, bhikkhus, when a bhikkhu has seen sensual pleasures as similar to a charcoal pit, sensual desire, sensual affection, sensual infatuation, and sensual passion do not lie latent within him in regard to sensual pleasures.
"And how, bhikkhus, has a bhikkhu comprehended a mode of conduct and manner of dwelling in such a way that as he conducts himself thus and as he dwells thus, evil harmful(akusala sans. akushal) states of covetousness and displeasure do not flow in upon him? Suppose a man would enter a thorny forest. There would be thorns in front of him, thorns behind him, thorns to his left, thorns to his right, thorns below him, thorns above him. He would go forward in attentive, he would go back attentive, thinking, 'May no thorn prick me!' So too, bhikkhus, whatever in the world has a pleasing and agreeable nature is called a thorn in the Noble One's Discipline. Having understood this thus as 'a thorn,' 200 one should understand restraint and nonrestraint.
"And how, bhikkhus, is there nonrestraint? Here, having seen a form with the eye, a bhikkhu is intent upon a pleasing form and repelled by a displeasing form. He dwells without having set up meditation of the body, with a limited mind, and he does not understand as it really is that liberation(vimutti sans. vimukti) of mind, liberation by illuminated-insight(panna), wherein those evil harmful(akusala) states cease without remainder. Having heard a sound with the ear ..(similarly for ear, nose, tongue, touch, mind).. Having cognized a mental phenomenon with the mind, he is intent upon a pleasing mental phenomenon and repelled by a displeasing mental phenomenon. He dwells without having set up meditation of the body, with a limited mind, and he does not understand as it really is that liberation of mind, liberation by illuminated-insight(panna), wherein those evil harmful(akusala) states cease without remainder. It is in such a way that there is nonrestraint.
"And how, bhikkhus, is there restraint? Here, having seen a form with the eye, a bhikkhu is not intent upon a pleasing form and not repelled by a displeasing form. He dwells having set up meditation of the body, with a measureless mind, and he understands as it really is that liberation of mind, liberation by illuminated-insight(panna), wherein those evil harmful(akusala) states cease without remainder. Having heard a sound with the ear ..(similarly for ear, nose, tongue, touch, mind).. Having cognized a mental phenomenon with the mind, he is not intent upon a pleasing mental phenomenon and not repelled by a displeasing mental phenomenon. He dwells having set up meditation of the body, with a measureless mind, and he understands as it really is that liberation of mind, liberation by illuminated-insight(panna), wherein those evil harmful(akusala) states cease without remainder. It is in such a way that there is restraint.
"When, bhikkhus, a bhikkhu is conducting himself and dwelling in such a way, if occasionally, due to a lapse of meditation-state, evil harmful(akusala) memories and intentions connected with the fetters arise in him, slow might be the arising of his meditation-state, but then he quickly abandons them, dispels them puts an end to them, obliterates them. 201 Suppose a man let two or three drops of water fall onto an iron plate heated for a whole day. Slow might be the falling of the water drops, but then they would quickly vaporize and vanish. So too, when a bhikkhu is conducting himself and dwelling in such a way . . . slow might be the arising of his meditation-state, but then he quickly abandons them, dispels them, puts an end to them, obliterates them.
"Thus a bhikkhu has comprehended a mode of conduct and manner of dwelling in such a way that as he conducts himself and as he dwells thus, evil harmful(akusala) states of covetousness and displeasure do not flow in upon him.
"When a bhikkhu is conducting himself thus and dwelling thus, kings or royal ministers, friends or colleagues, relatives or kinsmen, might invite him to accept wealth, saying: 'Come, good man, why let these saffron robes weigh you down? Why roam around with a shaven head and a begging bowl? Come, having returned to the lower life, enjoy wealth and do meritorious(punya) deeds.' Indeed, bhikkhus, when that bhikkhu is conducting himself thus and dwelling thus, it is impossible that he will give up the training and return to the lower life.
"Suppose, bhikkhus, that when the river Ganges slants, slopes, and inclines towards the east, a great crowd of people would come along bringing a shovel and basket, thinking: 'We will make this river Ganges slant, slope, and incline towards the west.' What do you think, bhikkhus, would that great crowd of people be able to make the river Ganges slant, slope, and incline towards the west?"
"No, venerable sir. For what reason? Because the river Ganges slants, slopes, and inclines towards the east, and it is not easy to make it slant, slope, and incline towards the west. That great crowd of people would only reap fatigue and vexation."
"So too, bhikkhus, when a bhikkhu is conducting himself thus and dwelling thus, kings or royal ministers, friends or colleagues, relatives or kinsmen, might invite him to accept wealth ... [but] it is impossible that he will give up the training and return to the lower life. For what reason? Because for a long time his mind has slanted, sloped, and inclined towards seclusion. Thus it is impossible that he will give up the training and return to the lower life."
245. The Kimsuka Tree Simile (Kimsukopama)[]
One bhikkhu(monk) approached another and asked him: "In what way, friend, is a bhikkhu's vision well purified?" 202
"When, friend, a bhikkhu understands as they really are the origin and the passing away of the six sense faculties for contact(of sense with object;phassa/sparsh), in this way his vision is well purified." 203
Then the first bhikkhu, dissatisfied with the other's answer, approached another bhikkhu and asked him: "In what way, friend, is a bhikkhu's vision well purified?"
"When, friend, a bhikkhu understands as they really are the origin and the passing away of the five aggregates(khandha sans. skandha) subject to clinging(upadana sans. asakti), in this way his vision is well purified."
Again, the first bhikkhu, dissatisfied with the other's answer, approached still another bhikkhu and asked him: "In what way, friend, is a bhikkhu's vision well purified?"
"When, friend, a bhikkhu understands as they really are the origin and the passing away of the four great elements(dhatu), in this way his vision is well purified."
Again, the first bhikkhu, dissatisfied with the other's answer, approached still another bhikkhu and asked him: "In what way, friend, is a bhikkhu's vision well purified?"
"When, friend, a bhikkhu understands as it really is: 'Whatever is subject to origination is all subject to cessation(nirodha),' in this way his vision is well purified."
Then the first bhikkhu, dissatisfied with the other's answer, approached the Lord (Buddha), reported everything that had happened, and asked: "In what way, venerable sir, is a bhikkhu's vision well purified?"
"Bhikkhu, suppose there was a man who had never before seen a kimsuka tree. 204 He might approach a man who had seen a kimsuka tree and ask him: 'Sir, what is a kimsuka tree like?' The other might answer: 'Good man, a kimsuka tree is blackish, like a charred stump.' On that occasion a kimsuka tree was for him exactly as it had been in the other man's sight.
"Then that man, dissatisfied with the other's answer, might approach another man who had seen a kimsuka tree and ask him:
'Sir, what is a kimsuka tree like?' The other might answer: 'Good man, a kimsuka tree is reddish, like a piece of meat.' On that occasion a kimsuka tree was for him exactly as it had been in the other man's sight.
"Then that man, dissatisfied with the other's answer, might approach still another man who had seen a kimsuka tree and ask him: 'Sir, what is a kimsuka tree like?' The other might answer:
'Good man, a kimsuka tree has strips of bark hanging down and burst pods, like an acacia tree.' 205 On that occasion a kimsuka tree was for him exactly as it had been in the other man's sight.
"Then that man, dissatisfied with the other's answer, might approach still another man who had seen a kinisuka tree and ask him: 'Sir, what is a kimsuka tree like?' The other might answer: 'Good man, a kimsuka tree has plenty of leaves and foliage and gives abundant shade, like a banyan tree.' On that occasion a kimsuka tree was for him exactly as it had been in the other man's sight.
"So too,bhikkhu, those superior men answered as they were disposed in just the way their own vision had been well purified. 206
"Suppose, bhikkhu, a king had a frontier city with strong ramparts, walls, and arches, and with six gates. 207 The gatekeeper posted there would be wise, competent, and intelligent; one who keeps out strangers and admits acquaintances. A swift pair of messengers would come from the east and ask the gatekeeper:
'Where, good man, is the lord of this city?' He would reply: 'He is sitting in the central square.' Then the swift pair of messengers would deliver a message of reality to the lord of the city and leave by the route by which they had arrived. Similarly, messengers would come from the west, from the north, from the south, deliver their message, and leave by the route by which they had arrived.
"I have made up this simile, bhikkhu, in order to convey a meaning. This is the meaning here: 'The city': this is a designation for this body consisting of the four great elements(dhatu), originating from mother and father, built up out of boiled rice and gruel, subject to impermanence(anicca sans. anitya), to being worn and wasted away, to breaking apart and dispersal. 208 'The six gates': this is a designation for the six internal sense faculties. 'The gatekeeper': this is a designation for meditation. 'The swift pair of messengers': this is a designation for serenity(samatha/equanimity) and insight(vipassana-meditation), 'The lord of the city': this is designation for consciousness(vinnana sans. vigyan). 209 'The central square': this is a designation for the four great elements - the earth element(dhatu), the water element, the heat element, the air element. 'A message of reality': this is a designation for Nibbana. 210 'The route by which they had arrived': this is a designation for the Noble Eightfold Path; that is, right view ... right samadhi(trance)state."
246. The Simile of the Lute (Vinopama sans. Vina-upama)[]
"Bhikkhus(monks), if in any bhikkhu(monk) or bhikkhuni(nun) desire or lust(raag) or hatred(dosa\dvesh) or delusion(moha) or aversion of mind should arise in regard to forms cognizable by the eye, such a one should rein in the mind from them thus: 211 'This path is fearful, dangerous, strewn with thorns, covered by jungle, a deviant path, an evil path, a way beset by scarcity. 212 This is a path followed by inferior people; it is not the path followed by superior people. This is not for you.' In this way the mind should be reined in from these states regarding forms cognizable by the eye. So too regarding sounds cognizable by the ear ... regarding mental phenomena(dhamma) cognizable by the mind.
"Suppose, bhikkhus, that the barley has ripened and the watchman is slothful(in pamada). If a bull fond of barley enters the barley field, he might indulge himself as much as he likes. So too, bhikkhus, the uninstructed worldling who does not exercise restraint over the six sense faculties for contact(of sense with object;phassa/sparsh) indulges himself as much as he likes in the five cords of sensual pleasure. 213
"Suppose, bhikkhus, that the barley has ripened and the watchman is vigilant. If a bull fond of barley enters the barley field, the watchman would catch hold of him firmly by the muzzle. While holding him firmly by the muzzle, he would get a secure grip on the locks between his horns and, keeping him in check there, would give him a sound beating with his staff. After giving him that beating, he would drive the bull away. This might happen a second time and a third time. Thus that bull fond of barley, whether he has gone to the village or the forest, whether he is accustomed to standing or to sitting, remembering the previous beating he got from the staff, would not enter that barley field again.
"So too, bhikkhus, when a bhikkhu's mind has been subdued well subdued, 214 regarding the six sense faculties for contact(phassa/sparsh), it then becomes inwardly steady, settled, unified, and in-samadhi(trance)state.
"Suppose, bhikkhus, there was a king or a royal minister who had never before heard the sound of a lute. He might hear the sound of a lute and say: 'Good man, what is making this sound so tantalizing, so lovely, so intoxicating, so entrancing, so enthralling?' They would say to him: 'Lord, it is a lute that is making this sound - so tantalizing, so lovely, so intoxicating, so entrancing, so enthralling.' He would reply: 'Go, man, bring me that lute.'
"They would bring him the lute and tell him: 'Lord, this is that lute, the sound of which was so tantalizing, so lovely, so intoxicating, so entrancing, so enthralling.' The king would say: 'I've had enough with this lute, man. Bring me just that sound.' The men would reply: 'This lute, lord, consists of numerous components, of a great many components, and it gives off a sound when it is played upon with its numerous components; that is, in dependence on the parchment sounding board, the belly, the arm, the head, the strings, the plectrum, and the appropriate effort of the musician. 215 So it is, lord, that this lute consisting of numerous components, of a great many components, gives off a sound when it is played upon with its numerous components.'
"The king would split the lute into ten or a hundred pieces, then he would reduce these to splinters. Having reduced them to splinters, he would burn them in a fire and reduce them to ashes, and he would winnow the ashes in a strong wind or let them be carried away by the swift current of a river. Then he would say:
'A poor thing, indeed sir, is this so-called lute, as well as anything else called a lute. How the multitude are utterly slothful(in pamada) about it, utterly taken in by it!' 216
"So too, bhikkhus, a bhikkhu investigates form to the extent that there is a range for form, he investigates sensation(vedana) to the extent that there is a range for sensation(vedana), he investigates perception(sanna sans. sangya) to the extent that there is a range for perception, he investigates sankhara(compulsive-behavior-conditioning) to the extent that there is a range for sankhara(compulsive-behavior-conditioning), he investigates consciousness(vinnana sans. vigyan) to the extent that there is a range for consciousness. As he investigates form to the extent that there is a range for form . . . consciousness to the extent that there is a range for consciousness, whatever notions of I or 'mine' or 'I am' had occurred to him before no longer occur to him." 217
247. The Simile of the Six Animals (Chappanakopama)[]
"Bhikkhus(monks), suppose a man with limbs wounded and festering would enter a wood of thorny reeds, 218 and the kusa thorns would prick his feet and the reed blades would slash his limbs. Thus that man would thereby experience even more pain and displeasure. So too, bhikkhus, some bhikkhu(monk) here, gone to the village or the forest, meets someone who reproaches him thus:
'This venerable one, acting in such a way, behaving in such a way, is a foul village thorn.' Having understood him thus as a 'thorn,' one should understand restraint and nonrestraint . 219
"And how, bhikkhus is there nonrestraint? Here, having seen a form with the eye, a bhikkhu is intent upon a pleasing form and repelled by a displeasing form. He dwells without having set up meditation of the body, with a limited mind, and he does not understand as it really is that liberation(vimutti sans. vimukti) of mind, liberation by illuminated-insight(panna), wherein those evil harmful(akusala sans. akushal) states cease without remainder. Having heard a sound with the ear ... Having cognized a mental phenomenon with the mind, he is intent upon a pleasing mental phenomenon and repelled by a displeasing mental phenomenon. He dwells without having set up meditation of the body, with a limited mind, and he does not understand as it really is that liberation of mind, liberation by illuminated-insight(panna), wherein those evil harmful(akusala) states cease without remainder.
"Suppose, bhikkhus, a man would catch six animals - with different domains and different feeding grounds - and tie them by a strong rope. He would catch a snake, a crocodile, a bird, a dog, a jackal, and a monkey, and tie each by a strong rope. Having done so, he would tie the ropes together with a knot in the middle and release(mokkha/moksha) them. Then those six animals with different domains and different feeding grounds would each pull in the direction of its own feeding ground and domain. The snake would pull one way, thinking, 'Let me enter an anthill.' The crocodile would pull another way, thinking, 'Let me enter the water.' The bird would pull another way, thinking, 'Let me fly up into the sky.' The dog would pull another way, thinking, 'Let me enter a village.' The jackal would pull another way, thinking, 'Let me enter a charnel ground.' The monkey would pull another way, thinking, 'Let me enter a forest.'
"Now when these six animals become worn out and fatigued, they would be dominated by the one among them that was strongest; they would submit to it and come under its control. So too, bhikkhus, when a bhikkhu has not developed and cultivated meditation directed to the body, the eye pulls in the direction of agreeable forms and disagreeable forms are repulsive; the ear pulls in the direction of agreeable sounds and disagreeable sounds are repulsive; the nose pulls in the direction of agreeable odours and disagreeable odours are repulsive; the tongue pulls in the direction of agreeable tastes and disagreeable tastes are repulsive; the body pulls in the direction of agreeable tactile objects and disagreeable tactile objects are repulsive; the mind pulls in the direction of agreeable mental phenomena(dhamma) and disagreeable mental phenomena(dhamma) are repulsive.
"It is in such a way that there is nonrestraint.
"And how, bhikkhus, is there restraint? Here, having seen a form with the eye, a bhikkhu is not intent upon a pleasing form and not repelled by a displeasing form. He dwells having set up meditation of the body, with a measureless mind, and he understands as it really is that liberation of mind, liberation by illuminated-insight(panna), wherein those evil harmful(akusala) states cease without remainder. Having heard a sound with the ear ... Having cognized a mental phenomenon with the mind, he is not intent upon a pleasing mental phenomenon and not repelled by a displeasing mental phenomenon. [200] He dwells having set up meditation of the body, with a measureless mind, and he understands as it really is that liberation of mind, liberation by wisdom, wherein those evil harmful(akusala) states cease without remainder. It is in such a way that there is restraint.
"Suppose, bhikkhus, a man would catch six animals - with different domains and different feeding grounds - and tie them by a strong rope. He would catch a snake, a crocodile, a bird, a dog, a jackal, and a monkey, and tie each by a strong rope. Having done so, he would bind them to a strong post or pillar. Then those six animals with different domains and different feeding grounds would each pull in the direction of its own feeding ground and domain. The snake would pull one way, thinking. 'Let me enter an anthill' ... (as above) ... The monkey would pull another way, thinking, 'Let me enter a forest.'
"Now when these six animals become worn out and fatigued, they would stand close to that post or pillar, they would sit down there, they would lie down there. So too, bhikkhus, when a bhikkhu has developed and cultivated meditation directed to the body, the eye does not pull in the direction of agreeable forms nor are disagreeable forms repulsive; the ear does not pull in the direction of agreeable sounds nor are disagreeable sounds repulsive; the nose does not pull in the direction of agreeable odours nor are disagreeable odours repulsive; the tongue does not pull in the direction of agreeable tastes nor are disagreeable tastes repulsive; the body does not pull in the direction of agreeable tactile objects nor are disagreeable tactile objects repulsive; the mind does not pull in the direction of agreeable mental phenomena(dhamma) nor are disagreeable mental phenomena(dhamma) repulsive.
"It is in such a way that there is restraint.
"'A strong post or pillar': this, bhikkhus, is a designation for meditation directed to the body. Therefore, bhikkhus, you should train yourselves thus: 'We will develop and cultivate meditation directed to the body, make it our vehicle, make it our basis, stabilize it, exercise ourselves in it, and fully perfect it.' Thus should you train yourselves."
248. The Sheaf of Barley (Yavakalapisu)[]
"Bhikkhus(monks), suppose a sheaf of barley were set down at a crossroads. Then six men would come along with flails in their hands 220 and they would strike that sheaf of barley with the six flails. Thus that sheaf of barley would be well struck, having been struck by the six flails. Then a seventh man would come along with a flail in his hand and he would strike that sheaf of barley with the seventh flail. Thus that sheaf of barley would be struck even still more thoroughly, having been struck by the seventh flail.
"So too, bhikkhus, the uninstructed worldling is struck in the eye by agreeable and disagreeable forms; struck in the ear by agreeable and disagreeable sounds; struck in the nose by agreeable and disagreeable odours; struck in the tongue by agreeable and disagreeable tastes; struck in the body by agreeable and disagreeable tactile objects; struck in the mind by agreeable and disagreeable mental phenomena(dhamma). If that uninstructed worldling sets his mind upon future renewed existence(rebirth cause), 221 then that senseless man is struck even still more thoroughly, just like the sheaf of barley struck by the seventh flail.
"Once in the past, bhikkhus, the devas(angels) and the asuras(demons) were arrayed for battle. 222 Then Vepacitti, lord of the asuras addressed the asuras thus: 'Good sirs, if in this impending battle the asuras win and the devas are defeated, bind Sakka(Indra), lord of the devas/angels, by his four limbs and neck and bring him to me in the city of the asuras.' And Sakka(Indra), lord of the devas/angels, addressed the Tavatimsa devas: 'Good sirs, if in this impending battle the devas win and the asuras are defeated, bind Vepacitti, lord of the asuras, by his four limbs and neck and bring him to me in Sudhamma, the assembly hall of the devas.'
"In that battle the devas won and the asuras(demons) were defeated. Then the Tavatimsa devas bound Vepacitti by his four limbs and neck and brought him to Sakka in Sudhamma, the assembly hall of the devas. And there Vepacitti, lord of the asuras, was bound by his four limbs and neck.
"When it occurred to Vepacitti: 'The devas are righteous, the asuras(demons) are unrighteous; now right here I have gone to the city of the devas,' he then saw himself freed from the bonds around his limbs and neck and he enjoyed himself furnished and endowed with the five cords of divine sensual pleasure. But when it occurred to him: 'The asuras are righteous, the devas are unrighteous; now I will go there to the city of the asuras,' then he saw himself bound by his four limbs and neck and he was deprived of the five cords of divine sensual pleasure.
"So subtle, bhikkhus, was the bondage of Vepacitti, but even subtler than that is the bondage of Mara(Satan). In conceiving, one is bound by Mara; by not conceiving, one is freed from the Evil One. 223
"Bhikkhus, 'I am'(Asmi) is a conceiving; 'I am this' is a conceiving; 'I shall be' is a conceiving; 'I shall not be' is a conceiving; 'I shall consist of form' is a conceiving; 'I shall be formless' is a conceiving; 'I shall be percipient' is a conceiving; 'I shall be nonpercipient' is a conceiving; 'I shall be neither percipient nor nonpercipient' is a conceiving 224 Conceiving is a disease, conceiving is a tumour. conceiving is a dart. Therefore, bhikkhus, you should train yourselves thus: 'We will dwell with a mind devoid of conceiving.'
"Bhikkhus, 'I am' is a perturbation; 225 'I am this' is a perturbation; 'I shall be' is a perturbation ... 'I shall be neither percipient nor nonpercipient' is a perturbation. Perturbation is a disease, perturbation is a tumour, perturbation is a dart. Therefore, bhikkhus, you should train yourselves thus: 'We will dwell with an imperturbable mind.'
"Bhikkhus, 'I am' is a palpitation; 'I am this' is a palpitation; 'I shall be' is a palpitation ... 'I shall be neither percipient nor non-percipient' is a palpitation. Palpitation is a disease, palpitation is a tumour, palpitation is a dart. Therefore, bhikkhus, you should train yourselves thus: 'We will dwell with a mind devoid of palpitation.'
"Bhikkhus, 'I am' is a 6-sense-deception(papanca sans. prapanch/maya); 'I am this' is a 6-sense-deception; 'I shall be' is a 6-sense-deception ... 'I shall be neither percipient nor nonpercipient' is a 6-sense-deception. 6-sense-deception is a disease, 6-sense-deception is a tumour, 6-sense-deception is a dart. Therefore, bhikkhus, you should train yourselves thus: 'We will dwell with a mind devoid of 6-sense-deception.'
"Bhikkhus, 'I am' is an involvement with conceit; 226 'I am this' is an involvement with conceit; 'I shall be' is an involvement with conceit; 'I shall not be' is an involvement with conceit; 'I shall consist of form' is an involvement with conceit; 'I shall be formless' is an involvement with conceit ; 'I shall be percipient' is an involvement with conceit; 'I shall be nonpercipient' is an involvement with conceit; 'I shall be neither percipient nor nonpercipient' is an involvement with conceit. Involvement with conceit is a disease, involvement with conceit is a tumour, involvement with conceit is a dart. Therefore, bhikkhus, you should train yourselves thus: 'We will dwell with a mind in which conceit has been struck down.' Thus should you train yourselves."
Chapter 2 : Connected Discourses on Sensations (Vedanasamyutta) {Samyutta-36}[]
(i) With Verses Section (Sagathavaggo)[]
249. Self-Absorptive Trance (Samadhi)[]
"Bhikkhus(monks), there are these three sensations. What three? Pleasant sensation(vedana), painful sensation(vedana), neither-painful-nor-pleasant sensation(vedana). These are the three sensations."
in-samadhi(trance)state, completely comprehending (sampajano); A disciple of the Buddha, meditative(satima).
Understands sensations; And the origin of sensations.
Where they finally cease; And the path leading to their destruction(khaya\kshaya).
With the decay\destruction of sensations; A bhikkhu(monk) is hungerless and fully quenched. 227
250. Happiness (Sukha)[]
"Bhikkhus(monks), there are these three sensations(vedana). What three? Pleasant sensation(vedana), painful sensation(vedana), neither-painful-nor-pleasant sensation(vedana). These are the three sensations(vedana)."
Whether it be pleasant or painful; Along with the neither-painful-nor-pleasant,
Both the internal and the external, Whatever kind of sensation(vedana) there is:
Having known, "This is suffering; Perishable, disintegrating,"
Having touched and touched them, seeing their fall;Thus one loses one's passion for them. 228
251. Abandonment (Pahana sans. Prahan)[]
"Bhikkhus(monks), there are these three sensations(vedana). What three? Pleasant sensation(vedana), painful sensation(vedana), neither-painful-nor-pleasant sensation(vedana). The underlying-tendency(anusaya sans. anushaya) to lust(raag) should be abandoned in regard to pleasant sensation(vedana). The underlying-tendency to aversion should be abandoned in regard to painful sensation(vedana). The underlying-tendency to ignorance(avijja sans. avidya) should be abandoned in regard to neither-painful-nor-pleasant sensation(vedana). 229
"When, bhikkhus, a bhikkhu has abandoned the underlying-tendency(anusaya) to lust(raag) in regard to pleasant sensation(vedana), the underlying-tendency to aversion in regard to painful sensation(vedana), and the underlying-tendency to ignorance in regard to neither-painful-nor-pleasant sensation(vedana), then he is called a bhikkhu without underlying-tendencies(anusaya), 230 one who sees rightly. He has cut off craving(tanha sans. trishna), severed the fetters, and by completely breaking through conceit, 231 he has made an end to suffering."
When one experiences pleasure.
If one does not understand sensation(vedana)
The tendency to lust(raag) is present
For one not seeing the escape from it.
When one experiences pain.
If one does not understand sensation(vedana)
The tendency to aversion is present
For one not seeing the escape from it.
The One of Broad illuminated-insight(panna) has taught
With reference to that peaceful sensation(vedana),
Neither-painful-nor-pleasant:
If one seeks delight(nandi\anand) even in this.
One is still not released(in mokkha/moksha) from suffering. [206]
But when a bhikkhu who is ardent
Does not neglect complete comprehension (sampajanna).
Then that wise man fully understands
Sensations(vedana) in their entirety.
Having fully understood sensations(vedana).
He is defilement-free in this very life.
Standing in dhamma(path,law), with the body's breakup
The knowledge-master cannot be reckoned.
252. The Bottomless Abyss (Patala)[]
"Bhikkhus(monks), when the uninstructed worldling makes the statement, 'In the great ocean there is a bottomless abyss,' 232 he makes such a statement about something that is nonexistent and unreal. This, bhikkhus, is rather a designation for painful bodily sensations(vedana), that is, 'bottomless abyss.'
"When the uninstructed worldling is contacted by a painful bodily sensation(vedana), he sorrows, grieves, and laments; he weeps and beats his breast and becomes distraught. This is called an uninstructed worldling who has not risen up in the bottomless abyss, one who has not gained a foothold.
"But, bhikkhus, when the instructed noble disciple is contacted by a painful bodily sensation(vedana), he does not sorrow, grieve, or lament; he does not weep and beat his breast and become distraught. This is called an instructed noble disciple who has risen up in the bottomless abyss, one who has gained a foothold."
One who cannot endure
The arisen painful sensations(vedana),
Bodily sensations(vedana) that sap one's life,
Who trembles when they touch him,
A weakling of little strength
Who weeps out loud and wails:
He has not risen up in the bottomless abyss,
Nor has he even gained a foothold.
But one who is able to endure them
-The arisen painful sensations(vedana),
Bodily sensations(vedana) that sap one's life
-Who trembles not when they touch him:
He has risen up in the bottomless abyss.
And he has also gained a foothold.
253. Should Be Seen (Datthabba sans. Drishtavya)[]
"Bhikkhus(monks), there are these three sensations(vedana). What three? Pleasant sensation(vedana), painful sensation(vedana), neither-painful-nor-pleasant sensation(vedana). Pleasant sensation(vedana), bhikkhus, should be seen as painful; 233 painful sensation(vedana) should be seen as a dart; neither-painful-nor-pleasant sensation(vedana) should be seen as impermanent.
"When, bhikkhus, a bhikkhu(monk) has seen pleasant sensation(vedana) as painful, painful sensation(vedana) as a dart, and neither-painful-nor-pleasant sensation(vedana) as impermanent, he is called a bhikkhu who sees rightly. He has cut off craving(tanha sans. trishna), severed the fetters, and by completely breaking through conceit, he has made an end to suffering."
One who has seen the pleasant as painful
And the painful as a dart,
Seen as impermanent the peaceful sensation(vedana)
Neither painful nor pleasant:
He is a bhikkhu who sees rightly,
One who fully understands sensations(vedana).
Having fully understood sensations(vedana),
He is defilement-free in this very life.
Standing in dhamma(path,law), with the body's breakup
The knowledge-master cannot be reckoned.
254. The Dart (Salla sans. Shalya)[]
"Bhikkhus(monks), the uninstructed worldling feels a pleasant sensation(vedana), a painful sensation(vedana), and a neither-painful-nor-pleasant sensation(vedana). The instructed noble disciple too feels a pleasant sensation(vedana), a painful sensation(vedana), and a neither-painful-nor-pleasant sensation(vedana). Therein, bhikkhus, what is the distinction, the disparity, the difference between the instructed noble disciple and the uninstructed worldling?"
"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:
"Bhikkhus(Monks), when the uninstructed worldling is being contacted by a painful sensation(vedana), he sorrows, grieves, and laments; he weeps beating his breast and becomes distraught. He feels two sensations(vedana) - a bodily one and a mental one. Suppose they were to strike a man with a dart, and then they would strike him immediately afterwards with a second dart, 234 so that the man would feel a sensation(vedana) caused by two darts. So too, when the uninstructed worldling is being contacted by a painful sensation(vedana) ... he feels two sensations(vedana) - a bodily one and a mental one.
"Being contacted by that same painful sensation(vedana), he harbours aversion towards it. When he harbours aversion towards painful sensation(vedana), the underlying-tendency(anusaya) to aversion towards painful sensation(vedana) lies behind this. Being contacted by painful sensation(vedana), he seeks delight(nandi\anand) in sensual pleasure. For what reason? Because the uninstructed worldling does not know of any escape from painful sensation(vedana) other than sensual pleasure. 235 When he seeks delight in sensual(& sexual) pleasure, the underlying-tendency(anusaya) to lust(raag) for pleasant sensation(vedana) lies behind this. He does not understand as it really is the origin and the passing away, the worldly-enjoyment(assado sans. aswad), the danger, and the escape in the case of these sensations(vedana). When he does not understand these things, the underlying-tendency(anusaya) to ignorance(avijja sans. avidya) in regard to neither-painful-nor-pleasant sensation(vedana) lies behind this.
"If he feels a pleasant sensation(vedana), he feels it attached. If he feels a painful sensation(vedana), he feels it attached. If he feels a neither-painful-nor-pleasant sensation(vedana), he feels it attached. This, bhikkhus, is called an uninstructed worldling who is attached to rebirth, aging, and death; who is attached to sorrow, lamentation, pain, displeasure, and despair; who is attached to suffering, I say.
"Bhikkhus, when the instructed noble disciple is contacted by a painful sensation(vedana), he does not sorrow, grieve, or lament; he does not weep beating his breast and become distraught. 236 He feels one sensation(vedana) - a bodily one, not a mental one. Suppose they were to strike a man with a dart, but they would not strike him immediately afterwards with a second dart, so that the man would feel a sensation(vedana) caused by one dart only. So too, when the instructed noble disciple is contacted by a painful sensation(vedana) ... he feels one sensation(vedana) - a bodily one, not a mental one.
"Being contacted by that same painful sensation(vedana), he harbours no aversion towards it. Since he harbours no aversion towards painful sensation(vedana), the underlying-tendency(anusaya) to aversion towards painful sensation(vedana) does not lie behind this. Being contacted by painful sensation(vedana), he does not seek delight(nandi\anand) in sensual pleasure. For what reason? Because the instructed noble disciple knows of an escape from painful sensation(vedana) other than sensual pleasure. Since he does not seek delight in sensual pleasure, the underlying-tendency to lust(raag) for pleasant sensation(vedana) does not lie behind this. He understands as it really is the origin and the passing away, the worldly-enjoyment(assado sans. aswad), the danger, and the escape in the case of these sensations(vedana) Since he understands these things, the underlying-tendency(anusaya) to ignorance in regard to neither-painful-nor-pleasant sensation(vedana) does not lie behind this.
"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. This, bhikkhus, is called a noble disciple who is detached from rebirth, aging, and death; who is detached from sorrow, lamentation, pain, displeasure, and despair; who is detached from suffering, I say.
"This, bhikkhus, is the distinction, the disparity, the difference between the instructed noble disciple and the uninstructed worldling." .
The wise one, learned, does not feel
The pleasant and painful [mental] sensation(vedana).
This is the great difference between
The wise one and the worldling.
For the learned one who has comprehended dhamma(path,law),
Who clearly sees this world and the next.
Desirable dhammas(attributes,law) do not provoke his mind.
Towards the undesired he has no aversion.
For him attraction and repulsion no more exist;
Both have been extinguished, brought to an end.
Having known the dust-free, sorrowless state.
The transcender of existence(bhavo) rightly understands.
255. The Sick Ward (1) (Gelanna1)[]
On one occasion the Lord (Buddha) was dwelling at Vesali in the Great Wood in the Hall with the Peaked Roof. Then, in the evening, the Lord (Buddha) emerged from seclusion and went to the sick ward, 237 where he sat down in the appointed seat and addressed the bhikkhus thus:
"Bhikkhus(Monks), a bhikkhu should await his time meditative(satima) and
completely comprehending (sampajano). This is our instruction to you.
"And how, bhikkhus, is a bhikkhu meditative? Here, bhikkhus, a bhikkhu dwells watching-in-meditation(anupassi) on the body in the body, ardent, completely comprehending (sampajano), meditative, having put away covetousness and displeasure in regard to the world. He dwells watching-in-meditation on sensations(vedana) in sensations(vedana) ... mind in mind ... phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative, having put away covetousness and displeasure in regard to the world. It is in such a way that a bhikkhu is meditative(satima).
"And how, bhikkhus, does a bhikkhu exercise complete comprehension (sampajanna)? Here, bhikkhus, a bhikkhu is one who acts with complete comprehension when going forward and returning; when looking ahead and looking aside; when drawing in and extending the limbs; when wearing his robes and carrying his outer robe and bowl; when eating, drinking, chewing his food, and tasting; when defecating and urinating; when walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent. It is in such a way that a bhikkhu exercises complete comprehension.
"A bhikkhu should await his time meditative(satima) and completely comprehending (sampajano).
This is our instruction to you.
"Bhikkhus, while a bhikkhu dwells thus, meditative(satima) and completely comprehending (sampajano), alertful(appamada), ardent, and resolute, if there arises in him a pleasant sensation(vedana), he understands thus: There has arisen in me a pleasant sensation(vedana). Now that is dependent, not independent. Dependent on what? Dependent on this very body. But this body is impermanent, conditioned(sankhata), dependently arisen. So when the pleasant sensation(vedana) has arisen in dependence on a body that is impermanent, conditioned, dependently arisen, how could it be permanent?' He dwells watching-in-meditation(anupassi) on impermanence(anicca sans. anitya) in the body and in pleasant sensation(vedana), he dwells watching-in-meditation on decline, watching-in-meditation(anupassi) on fading away, watching-in-meditation on cessation(nirodha), watching-in-meditation on relinquishment. 238 As he dwells thus, the underlying-tendency(anusaya) to lust(raag) in regard to the body and in regard to pleasant sensation(vedana) is abandoned by him.
"Bhikkhus, while a bhikkhu dwells thus, meditative(satima) and completely comprehending (sampajano), alertful, ardent, and resolute, if there arises in him a painful sensation(vedana), he understands thus: There has arisen in me a painful sensation(vedana). Now that is dependent, not independent. Dependent on what? Dependent on just this body. But this body is impermanent, conditioned, dependently arisen. So when the painful sensation(vedana) has arisen in dependence on a body that is impermanent, conditioned, dependently arisen, how could it be permanent?' He dwells watching-in-meditation(anupassi) on impermanence(anicca) in the body and in painful sensation(vedana), he dwells watching-in-meditation on decline, watching-in-meditation on fading away, watching-in-meditation on cessation, watching-in-meditation on relinquishment. As he dwells thus, the underlying-tendency(anusaya) to aversion in regard to the body and in regard to painful sensation(vedana) is abandoned by him.
"Bhikkhus, while a bhikkhu dwells thus, meditative(satima) and completely comprehending (sampajano), alertful, ardent, and resolute, if there arises in him a neither-painful-nor-pleasant sensation(vedana), he understands thus:
'There has arisen in me a neither-painful-nor-pleasant sensation(vedana). Now that is dependent, not independent. Dependent on what? Dependent on just this body. But this body is impermanent, conditioned(sankhata), dependently arisen. So when the neither-painful-nor-pleasant sensation(vedana) has arisen in dependence on a body that is impermanent, conditioned, dependently arisen, how could it be permanent?' He dwells watching-in-meditation(anupassi) on impermanence(anicca) in the body and in neither-painful-nor-pleasant sensation(vedana), he dwells watching-in-meditation on decline, watching-in-meditation on fading away, watching-in-meditation on cessation(nirodha), watching-in-meditation on relinquishment. As he dwells thus, the underlying-tendency(anusaya) to ignorance(avijja sans. avidya) in regard to the body and in regard to neither-painful-nor-pleasant sensation(vedana) is abandoned by him.
"If he feels a pleasant sensation(vedana), 239 he understands: 'It is impermanent'; he understands: 'It is not held to'; he understands: 'It is not 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 under-stands:
'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.' 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.'
"Just as, bhikkhus, an oil lamp burns in dependence on the oil and the wick, and with the exhaustion of the oil and the wick it is extinguished through lack of fuel, so too, bhikkhus, when a bhikkhu 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.'"
256. The Sick Ward (2) (Gelanna2)[]
(As in preceding sutta down to the second injunction: )
"A bhikkhu(monk) should await his time meditative(satima) and completely comprehending (sampajano).
This is our instruction to you.
"Bhikkhus(monks), while a bhikkhu dwells thus, meditative and completely comprehending (sampajano), alertful(appamada), ardent, and resolute, if there arises in him a pleasant sensation(vedana), he understands thus: There has arisen in me a pleasant sensation(vedana). Now that is dependent, not independent. Dependent on what? Dependent on just this contact(of sense with object;phassa/sparsh). But this contact(phassa/sparsh) is impermanent, conditioned(sankhato), dependently arisen. So when the pleasant sensation(vedana) has arisen in dependence on a contact(phassa/sparsh) that is impermanent, conditioned, dependently arisen, how could it be permanent?' He dwells watching-in-meditation(anupassi) on impermanence(anicca sans. anitya) in contact(phassa/sparsh) and in pleasant sensation(vedana), he dwells watching-in-meditation on decline, watching-in-meditation on fading away, watching-in-meditation on cessation(nirodha), watching-in-meditation on relinquishment. As he dwells thus, the underlying-tendency(anusaya) to lust(raag) in regard to contact(phassa/sparsh) and in regard to pleasant sensation(vedana) is abandoned by him.
"Bhikkhus, while a bhikkhu dwells thus, meditative and completely comprehending (sampajano), alertful, ardent, and resolute, if there arises in him a painful sensation(vedana), he understands thus: There has arisen in me a painful sensation(vedana). Now that is dependent, not independent. Dependent on what? Dependent on just this contact(phassa/sparsh). But this contact(phassa/sparsh) is impermanent, conditioned, dependently arisen. So when the painful sensation(vedana) has arisen in dependence on a contact(phassa/sparsh) that is impermanent, conditioned, dependently arisen, how could it be permanent?' He dwells watching-in-meditation(anupassi) on impermanence(anicca) in contact(phassa/sparsh) and in painful sensation(vedana), he dwells watching-in-meditation on decline, watching-in-meditation on fading away, watching-in-meditation on cessation, watching-in-meditation on relinquishment. As he dwells thus, the underlying-tendency(anusaya) to aversion in regard to contact(phassa/sparsh) and in regard to painful sensation(vedana) is abandoned by him.
"Bhikkhus, while a bhikkhu dwells thus, meditative(satima) and completely comprehending (sampajano), alertful, ardent, and resolute, if there arises in him a neither-painful-nor-pleasant sensation(vedana), he understands thus:
'There has arisen in me a neither-painful-nor-pleasant sensation(vedana). Now that is dependent, not independent. Dependent on what? Dependent on just this contact(phassa/sparsh). But this contact(phassa/sparsh) is impermanent, conditioned(sankhato), dependently arisen. So when the neither-painful-nor-pleasant sensation(vedana) has arisen in dependence on a contact(phassa/sparsh) that is impermanent, conditioned, dependently arisen, how could it be permanent?' He dwells watching-in-meditation(anupassi) on impermanence(anicca) in contact(phassa/sparsh) and in neither-painful-nor-pleasant sensation(vedana), he dwells watching-in-meditation on decline, watching-in-meditation on fading away, watching-in-meditation on cessation(nirodha), watching-in-meditation on relinquishment. As he dwells thus, the underlying-tendency(anusaya) to ignorance in regard to contact(phassa/sparsh) and in regard to neither-painful-nor-pleasant sensation(vedana) is abandoned by him.
"If he feels a pleasant sensation(vedana) . . . (all as in preceding sutta) . . . 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.'"
257. Impermanent (Anicca sans. Anitya)[]
"Bhikkhus, these three sensations(vedana) are impermanent, conditioned(sankhata), dependently arisen, subject to decay\destruction(khaya\kshaya), subject to decline, subject to fading away, subject to cessation(nirodha). What three? Pleasant sensation(vedana), painful sensation(vedana), neither-painful-nor-pleasant sensation(vedana). These three sensations(vedana) are impermanent, conditioned, dependently arisen, subject to decay\destruction(khaya\kshaya), subject to decline, subject to fading away, subject to cessation."
258. Rooted in Contact (Phassamulaka sans. Sparsh-mulak)[]
"Bhikkhus(monks), these three sensations(vedana) are born of contact(of sense with object;phassa/sparsh), rooted in contact(phassa/sparsh) with contact(phassa/sparsh) as their source and cause. What three? Pleasant sensation(vedana), painful sensation(vedana), neither-painful-nor-pleasant sensation(vedana).
"In dependence on a contact(phassa/sparsh) to be experienced as pleasant bhikkhus, a pleasant sensation(vedana) arises. With the cessation(nirodha) of that contact(phassa/sparsh) to be experienced as pleasant, the corresponding sensation(vedana) - the pleasant sensation(vedana) that arose in dependence on that contact(phassa/sparsh) to be experienced as pleasant - ceases and subsides.
"In dependence on a contact(phassa/sparsh) to be experienced as painful, a painful sensation(vedana) arises. With the cessation of that contact(phassa/sparsh) to be experienced as painful, the corresponding sensation(vedana) - the painful sensation(vedana) that arose in dependence on that contact(phassa/sparsh) to be experienced as painful - ceases and subsides.
"In dependence on a contact(phassa/sparsh) 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) - 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 when the sticks are separated and laid aside the resultant heat ceases and subsides; 240 so too, these three sensations(vedana) are born of contact(phassa/sparsh), rooted in contact(phassa/sparsh), with contact(phassa/sparsh) as their source and cause. In dependence on the appropriate contacts(with sense objects;phassa/sparsh) the corresponding sensations(vedana) arise; with the cessation of the appropriate contacts the corresponding sensations(vedana) cease."
(ii) Alone Section (Rahogatavaggo)[]
259. Alone (Rahogata)[]
Then a certain bhikkhu(monk) approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him: "Here, venerable sir, while I was alone in seclusion, a thought arose in my mind thus: Three sensation(vedana) have been spoken of by the Lord (Buddha):
pleasant sensation(vedana), painful sensation(vedana), neither-painful-nor-pleasant sensation(vedana). These three sensations(vedana) have been spoken of by the Lord (Buddha). But the Lord (Buddha) has said: "Whatever is felt is included in suffering." Now with reference to what was this stated by the Lord (Buddha)?'"
"Good, good, bhikkhu! These three sensations(vedana) have been spoken of by me: pleasant sensation(vedana), painful sensation(vedana), neither-painful-nor-pleasant sensation(vedana). These three sensations(vedana) have been spoken of by me. And I have also said: 'Whatever is felt is included in suffering.' That has been stated by me with reference to the impermanence(anicca sans. anitya) of sankhara([karma]sanskaras,behavior-conditionings). That has been stated by me with reference to sankhara(behavior-conditionings) being subject to decay\destruction(khaya\kshaya) ... to sankhara(behavior-conditionings) being subject to decline ... to sankhara(behavior-conditionings) being subject to fading away ... to sankhara(behavior-conditionings) being subject to cessation(nirodha) ... to sankhara(behavior-conditionings) being subject to change. 241
"Then, bhikkhu, I have also taught the successive cessation of sankhara([karma]sanskaras, compulsive-behavior-conditioning). 242 For one who has attained the first jhana, speech has ceased. For one who has attained the second jhana, thought and examination have ceased. For one who has attained the third jhana, bliss(piti/preeti) has ceased. For one who has attained the fourth jhana, in-breathing and out-breathing have ceased. For one who has attained the faculty of the infinity of space, the perception(sanna sans. sangya) of form has ceased. For one who has attained the faculty of the infinity of consciousness(vinnana sans. vigyan), the perception pertaining to the faculty of the infinity of space has ceased. For one who has attained the faculty of nothingness, the perception pertaining to the faculty of the infinity of consciousness has ceased. For one who has attained the faculty of neither-perception-nor-nonperception, the perception pertaining to the faculty of nothingness has ceased. For one who has attained the cessation of perception and sensation(vedana), perception and sensation(vedana) have ceased. For a bhikkhu whose defilements are destroyed, lust(raag) has ceased, hatred(dosa\dvesh) has ceased, delusion(moha) has ceased.
"Then, bhikkhu, I have also taught the successive subsiding of sankhara([karma]sanskaras, compulsive-behavior-conditioning). For one who has attained the first jhana speech has subsided.... For one who has attained the cessation of perception and sensation(vedana), perception and sensation(vedana) have subsided. For a bhikkhu whose defilements are destroyed, lust(raag) has subsided, hatred(dosa\dvesh) has subsided, delusion(moha) has subsided.
"There are, bhikkhu, these six kinds of tranquilizations. For one who has attained the first jhana, speech has been tranquillized. For one who has attained the second jhana, thought and examination have been tranquillized. For one who has attained the third jhana bliss(piti/preeti) has been tranquillized. For one who has attained the fourth jhana, in-breathing and out-breathing have been tranquillized. For one who has attained the cessation of perception and sensation(vedana), perception and sensation(vedana) have been tranquillized. For a bhikkhu whose defilements are destroyed, lust(raag) has been tranquillized, hatred(dosa\dvesh) has been tranquillized, delusion(moha) has been tranquillized."
260. The Sky (1) (Akasa1)[]
"Bhikkhus(monks), just as various winds blow in the sky: winds from the east, winds from the west, winds from the north, winds from the south, dusty winds and dustless winds, cold winds and hot winds, mild winds and strong winds; so too, various sensations(vedana) arise in this body: pleasant sensation(vedana) arises, painful sensation(vedana) arises, neither-painful-nor-pleasant sensation(vedana) arises."
Just as many diverse winds
Blow back and forth across the sky.
Easterly winds and westerly winds.
Northerly winds and southerly winds.
Dusty winds and dustless winds.
Sometimes cold, sometimes hot.
Those that are strong and others mild -
Winds of many kinds that blow;
So in this very body here
Various kinds of sensations(vedana) arise.
Pleasant ones and painful ones.
And those neither painful nor pleasant.
But when a bhikkhu(monk) who is ardent 243
Does not neglect complete comprehension (sampajanna).
Then that wise man fully understands
Sensations(vedana) in their entirety.
Having fully understood sensations(vedana).
He is defilement-free in this very life.
Standing in dhamma(path,law), with the body's breakup.
The knowledge-master cannot be reckoned.
261. The Sky (2) (Akasa2)[]
(Same as the preceding, but without the verses.)
"Bhikkhus(monks), just as various winds blow in the sky: winds from the east, winds from the west, winds from the north, winds from the south, dusty winds and dustless winds, cold winds and hot winds, mild winds and strong winds; so too, various sensations(vedana) arise in this body: pleasant sensation(vedana) arises, painful sensation(vedana) arises, neither-painful-nor-pleasant sensation(vedana) arises."
262. The Guest House (Agara)[]
"Bhikkhus(monks), suppose there is a guest house. People come from the east, west, north, and south and lodge there; khattiyas, brahmins, vessas, and suddas come and lodge there. So too, bhikkhus, various sensations(vedana) arise in this body: pleasant sensation(vedana) arises, painful sensation(vedana) arises, neither-painful-nor-pleasant sensation(vedana) arises; sinful pleasant sensation(vedana) arises; sinful painful sensation(vedana) arises; sinful neither-painful-nor-pleasant sensation(vedana) arises; sinless pleasant sensation(vedana) arises; sinless painful sensation(vedana) arises; sinless neither-painful-nor-pleasant sensation(vedana) arises." 244
263. Ananda (1)[]
Then the Venerable Ananda approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:
"Venerable sir, what now is sensation(vedana)? What is the origin of sensation(vedana)? What is the cessation(nirodha) of sensation(vedana)? What is the way leading to the cessation of sensation(vedana)? What is the worldly-enjoyment(assado sans. aswad) in sensation(vedana)? What is the danger? What is the escape?"
"Ananda, these three sensations(vedana) - pleasant sensation(vedana), painful sensation(vedana), neither-painful-nor-pleasant sensation(vedana) - are called sensation(vedana). With the arising of contact(of sense with object;phassa/sparsh) there is the arising of sensation(vedana). With the cessation of contact(phassa/sparsh) there is the cessation of sensation(vedana). This Noble Eightfold Path is the way leading to the cessation of sensation(vedana); that is, right view ..(as per SN5:8).. right samadhi(trance)state. The happiness(sukh) and joy(somanassa) that arise in dependence on sensation(vedana): this is the worldly-enjoyment in sensation(vedana). That sensation(vedana) is impermanent, suffering, and subject to change: this is the danger in sensation(vedana). The removal and abandonment of desire(chand) & lust(raag) for sensation(vedana): this is the escape from sensation(vedana).
"Then, Ananda, I have also taught the successive cessation of sankhara([karma]sanskaras, compulsive-behavior-conditioning) ... (as in 259).... For a bhikkhu(monk) whose defilements are destroyed, lust(raag) has been tranquillized, hatred(dosa\dvesh) has been tranquillized, delusion(moha) has been tranquillized."
264. Ananda (2)[]
Then the Venerable Ananda approached the Lord (Buddha), paid homage to him, and sat down to one side. The Lord (Buddha) then said to the Venerable Ananda as he was sitting to one side:
"Ananda, what now is sensation(vedana)? What is the origin of sensation(vedana)? What is the cessation(nirodha) of sensation(vedana)? What is the way leading to the cessation of sensation(vedana)? What is the worldly-enjoyment(assado sans. aswad) in sensation(vedana)? What is the danger? What is the escape?"
"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), Ananda. I will speak."
"Yes, venerable sir," the Venerable Ananda replied. The Lord (Buddha) said this:
"Ananda, these three sensations(vedana) - pleasant sensation(vedana), painful sensation(vedana), neither-painful-nor-pleasant sensation(vedana) - are called sensation(vedana)...."
(All as in the preceding sutta)
265-266. A Number of Bhikkhus[]
(' These two suttas are identical with 263-264 except that in each "a number of bhikkhus" is the interlocutor in place of Ananda.)
267. Pancakanga[]
Note : Read perception as perception(sanna sans. sangya)
Then the carpenter Pahcakahga approached the Venerable Udayi, paid homage to him, sat down to one side, and asked him:
"Venerable Udayi, how many kinds of sensations(vedana) have been spoken of by the Lord (Buddha)?" 245
"Three kinds of sensations(vedana), carpenter, have been spoken of by the Lord (Buddha): pleasant sensation(vedana), painful sensation(vedana), neither-painful-nor-pleasant sensation(vedana). These are the three kinds of sensations(vedana) that have been spoken of by the Lord (Buddha)."
When this was said, the carpenter Pahcakahga said to the Venerable Udayi: "The Lord (Buddha) did not speak of three kinds of sensations(vedana), Venerable Udayi. He spoke of two kinds of sensations(vedana): pleasant sensation(vedana) and painful sensation(vedana). As to this neither-painful-nor-pleasant sensation(vedana), venerable sir, the Lord (Buddha) has said that this is included in the peaceful and sublime pleasure."
A second time [224] and a third time the Venerable Udayi stated his position, and a second time and a third time the carpenter Pancakanga stated his, but the Venerable Udayi could not convince the carpenter Pancakanga nor could the carpenter Pancakanga convince the Venerable Udayi.
The Venerable Ananda heard this conversation between the Venerable Udayi and the carpenter Pancakanga. Then he approached the Lord (Buddha), paid homage to him, sat down to one side, and reported to the Lord (Buddha) the entire conversation.
[The Lord (Buddha) said:]
"Ananda, it was a true method of exposition that the carpenter Pancakanga would not approve of from the bhikkhu(monk) Udayi, and it was a true method of exposition that the bhikkhu Udayi would not approve of from the carpenter Pancakanga. I have spoken of two kinds of sensations(vedana) by [one] method of exposition; I have spoken of three kinds of sensations(vedana) by [another] method of exposition; I have spoken of five kinds of sensations(vedana) ... six kinds of sensations(vedana) ... eighteen kinds of sensations(vedana) ... thirty-six kinds of sensations(vedana) by [another] method of exposition; [225] and I have spoken of one hundred and eight kinds of sensations(vedana) by [still another] method of exposition. Thus, Ananda, the dhamma(path,law) has been taught by me through [different] methods of exposition. 246
"When the Dhamma has been taught by me in such a way through [different] methods of exposition, it may be expected of those who will not concede, allow, and approve of what is well stated and well spoken by others that they will become contentious and quarrelsome and engage in disputes, and that they will dwell stabbing each other with verbal daggers. But when the Dhamma has been taught by me in such a way through [different] methods of exposition, it may be expected of those who will concede, allow, and approve of what is well stated and well spoken by others that they will live in concord, with mutual appreciation, without disputing, blending like milk and water, viewing each other with kindly eyes.
"Ananda, there are these five cords of sensual pleasure. What five? Forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. Sounds cognizable by the ear ... Odours cognizable by the nose ... Tastes cognizable by the tongue ... Tactile objects cognizable by the body that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. These are the five cords of sensual pleasure. The happiness(sukh) and joy(somanassa) that arise in dependence on these five cords of sensual pleasure: this is called sensual pleasure.
"Though some may say. 'This is the supreme happiness(sukh) and joy(somanassa) that beings experience', I would not concede this to them. Why is that? Because there is another kind of happiness(sukh) more excellent and sublime than that happiness. And what is that other kind of happiness? Here, Ananda, secluded from sensual pleasures, secluded from harmful(akusala sans. akushal) states, a bhikkhu(monk) enters and dwells in the first jhana, which is accompanied by thought and examination, with bliss(piti/preeti) and happiness born of seclusion. This is that other kind of happiness more excellent and sublime than the previous kind of happiness.
"Though some may say, 'This is the supreme happiness(sukh) and joy(somanassa) that beings experience' I would not concede this to them. Why is that? Because there is another kind of happiness more excellent and sublime than that happiness. And what is that other kind of happiness? Here, Ananda, with the subsiding of thought and examination, a bhikkhu enters and dwells 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. This is that other kind of happiness more excellent and sublime than the previous kind of happiness.
"Though some may say, 'This is the supreme happiness(sukh) and joy(somanassa) that beings experience' I would not concede this to them. Why is that? Because there is another kind of happiness more excellent and sublime than that happiness. And what is that other kind of happiness? Here, Ananda, with the fading away as well of bliss(piti/preeti), a bhikkhu dwells equanimous and, meditative(satima) and completely comprehending (sampajano), he experiences happiness with the body; he enters and dwells in the third jhana of which the noble ones declare: 'He is equanimous, meditative, one who dwells happily.' This is that other kind of happiness more excellent and sublime than the previous kind of happiness.
"Though some may say, 'This is the supreme happiness(sukh) and joy(somanassa) that beings experience' 'I would not concede this to them.' Why is that? Because there is another kind of happiness more excellent and sublime than that happiness. And what is that other kind of happiness? Here, Ananda, with the abandoning of happiness and sorrow, and with the previous passing away of "joy and displeasure, a bhikkhu enters and dwells in the fourth jhana, which is neither painful nor pleasant and includes the purification of meditation by equanimity(upekkha). This is that other kind of happiness more excellent and sublime than the previous kind of happiness. 247
"Though some may say. This is the supreme happiness(sukh) and joy(somanassa) that beings experience,' I would not concede this to them. Why is that? Because there is another kind of happiness more excellent and sublime than that happiness. And what is that other kind of happiness? Here, Ananda, with the complete transcendence of perceptions of forms, with the passing away of perceptions of sensory impingement(patigha), with nonattention to perceptions of diversity, aware that 'space is infinite,' a bhikkhu enters and dwells in the faculty of the infinity of space. This is that other kind of happiness more excellent and sublime than the previous kind of happiness.
"Though some may say, 'This is the supreme happiness(sukh) and joy(somanassa) that beings experience,' I would not concede this to them. Why is that? Because there is another kind of happiness more excellent and sublime than that happiness. And what is that other kind of happiness? Here, Ananda, by completely transcending the faculty of the infinity of space, aware that 'consciousness(vinnana sans. vigyan) is infinite,' a bhikkhu enters and dwells in the faculty of the infinity of consciousness. This is that other kind of happiness more excellent and sublime than the previous kind of happiness.
"Though some may say, 'This is the supreme happiness(sukh) and joy(somanassa) that beings experience,' I would not concede this to them. Why is that? Because there is another kind of happiness more excellent and sublime than that happiness. And what is that other kind of happiness? Here, Ananda, by completely transcending the faculty of the infinity of consciousness, aware that 'there is nothing,' a bhikkhu enters and dwells in the faculty of nothingness. This is that other kind of happiness more excellent and sublime than the previous kind of happiness.
"Though some may say, 'This is the supreme happiness(sukh) and joy(somanassa) that beings experience,' I would not concede this to them. Why is that? Because there is another kind of happiness more excellent and sublime than that happiness. And what is that other kind of happiness? Here, Ananda, by completely transcending the faculty of nothingness, a bhikkhu enters and dwells in the faculty of neither-perception-nor-nonperception. This is that other kind of happiness more excellent and sublime than the previous kind of happiness.
"Though some may say. This is the supreme happiness(sukh) and joy(somanassa) that beings experience', I would not concede this to them. Why is that? Because there is another kind of happiness more excellent and sublime than that happiness. And what is that other kind of happiness? Here, Ananda, by completely transcending the faculty of neither-perception-nor-nonperception, a bhikkhu enters and dwells in the cessation(nirodha) of perception(sanna sans. sangya) and sensation(vedana). This is that other kind of happiness more excellent and sublime than the previous kind of happiness. 248
"Now it is possible, Ananda, that ascetics of other sects might speak thus: 'The ascetic Gotama speaks of the cessation of perception and sensation(vedana), and he maintains that it is included in happiness. What is that? How is that?' When ascetics of other sects speak thus, Ananda, they should be told: 'The Lord (Buddha), friends, does not describe a state as included in happiness only with reference to pleasant sensation(vedana). But rather, friends, wherever happiness is found and in whatever way, the Tathagata describes that as included in happiness.'" 249
268. Bhikkhus[]
"Bhikkhus(monks), I have spoken of two kinds of sensations(vedana) by [one] method of exposition.... Thus, bhikkhus, the dhamma(path,law) has been taught by me through [different] methods of exposition...."
(Complete as in the preceding sutta.)
(iii) The Theme of the Hundred and Eight (Atthasatapariyayavaggo)[]
269. Sivaka[]
On one occasion the Lord (Buddha) was dwelling at Rajagaha in the Bamboo-Grove(Veluvan), the Squirrel-Sanctuary(Kalandak-Nivap). Then the ascetic Moliyasivaka approached the Lord (Buddha) and exchanged greetings with him. 250 When they had concluded their greetings and cordial talk, he sat down to one side and said to the Lord (Buddha):
"Master Gotama, there are some ascetics and brahmins who hold such a doctrine and view as this: 'Whatever a person experiences, whether it be pleasant or painful or neither-painful-nor-pleasant, all that is caused by what was done in the past.' 251 What does Master Gotama say about this?"
"Some sensations(vedana), Sivaka, arise here originating from bile disorders: that some sensations(vedana) arise here originating from bile disorders one can know for oneself, and that is considered to be true in the world. Now when those ascetics and brahmins hold such a doctrine and view as this, 'Whatever a person experiences, whether it be pleasant or painful or neither-painful-nor-pleasant, all that is caused by what was done in the past,' they overshoot what one knows by oneself and they overshoot what is considered to be true in the world. Therefore I say that this is wrong on the part of those ascetics and brahmins. 252
"Some sensations(vedana), Sivaka, arise here originating from phlegm disorders . . . originating from wind disorders . . . originating from an imbalance [of the three above] ... produced by change of climate ... produced by careless behaviour ... caused by assault ... produced as the result of kamma(karma): how some sensations(vedana) arise here produced as the result of kamma one can know for oneself, and that is considered to be true in the world. 253 Now when those ascetics and brahmins hold such a doctrine and view as this, 'Whatever a person experiences, whether it be pleasant or painful or neither-painful-nor-pleasant, all that is caused by what was done in the past,' they overshoot what one knows by oneself and they overshoot what is considered to be true in the world. Therefore I say that this is wrong on the part of those ascetics and brahmins."
When this was said, the ascetic Moliyasivaka 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."
Bile, phlegm, and also wind.
Imbalance and climate too,
Carelessness and assault,
With kamma result as the eighth.
270. The Theme of the Hundred and Eight (Atthasata)[]
"Bhikkhus(monks), I will teach you a dhamma(path,law) exposition on the theme of the hundred and eight. Listen to that....
"And what, bhikkhus, is the Dhamma exposition on the theme of the hundred and eight? I have spoken of two kinds of sensations(vedana) by [one] method of exposition; I have spoken of three kinds of sensations(vedana) by [another] method of exposition; I have spoken of five kinds of sensations(vedana) ... six kinds of sensations(vedana) ... eighteen kinds of sensations(vedana) ... thirty-six kinds of sensations(vedana) by [another] method of exposition; and I have spoken of one hundred and eight kinds of sensations(vedana) by [still another] method of exposition.
"And what, bhikkhus, are the two kinds of sensations(vedana)? Bodily and mental. These are called the two kinds of sensations(vedana).
"And what, bhikkhus, are the three kinds of sensations(vedana)? Pleasant sensation(vedana), painful sensation(vedana), neither-painful-nor-pleasant sensation(vedana). These are called the three kinds of sensations(vedana).
"And what, bhikkhus, are the five kinds of sensations(vedana)? The pleasure faculty, the pain faculty, the joy faculty, the displeasure faculty, the equanimity(upekkha sans. upeksha) faculty. These are called the five kinds of sensations(vedana). 254
"And what, bhikkhus, are the six kinds of sensations(vedana)? sensation(vedana) born of eye-contact(of sense with object;phassa/sparsh) ... sensation(vedana) born of mind-contact(phassa/sparsh). These are called the six kinds of sensation(vedana).
"And what, bhikkhus, are the eighteen kinds of sensations(vedana)? Six examinations accompanied by joy, six examinations accompanied by displeasure, six examinations accompanied by equanimity(upekkha). These are called the eighteen kinds of sensations(vedana). 255
"And what, bhikkhus, are the thirty-six kinds of sensations(vedana)? Six types of joy based on the household life, six types of joy based on renunciation; six types of displeasure based on the household life, six types of displeasure based on renunciation; six types of equanimity(upekkha) based on the household life, six types of equanimity(upekkha) based on renunciation. These are called the thirty-six kinds of sensations(vedana). 256
"And what, bhikkhus, are the hundred and eight kinds of sensations(vedana)? The [above] thirty-six sensations(vedana) in the past, the [above] thirtysix sensations(vedana) in the future, the [above] thirty-six sensations(vedana) at present. These are called the hundred and eight kinds of sensations(vedana).
"This, bhikkhus, is the Dhamma exposition on the theme of the hundred and eight."
271. A Certain Bhikkhu (Annatarabhikku)[]
Then a certain bhikkhu(monk) approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him: "Venerable sir, what now is sensation(vedana)? What is the origin of sensation(vedana)? What is the way leading to the origination of sensation(vedana)? What is the cessation(nirodha) of sensation(vedana)? What is the way leading to the cessation of sensation(vedana)? What is the worldly-enjoyment(assado sans. aswad) in sensation(vedana)? What is the danger? What is the escape?"
"There are, bhikkhu, these three sensations(vedana): pleasant sensation(vedana), painful sensation(vedana), neither-painful-nor-pleasant sensation(vedana). This is called sensation(vedana). With the arising of contact(of sense with object;phassa/sparsh) there is the arising of sensation(vedana). craving(tanha sans. trishna) is the way leading to the origination of sensation(vedana). With the cessation of contact(phassa/sparsh) there is the cessation of sensation(vedana). This Noble Eightfold Path is the way leading to the cessation of sensation(vedana); that is, right view, right intention, right speech, right action, right livelihood, right effort, right meditation, right samadhi(trance)state (see SN5:8).
"The happiness(sukh) and joy(somanassa) that arise in dependence on sensation(vedana): this is the worldly-enjoyment in sensation(vedana). That sensation(vedana) is impermanent, suffering, and subject to change: this is the danger in sensation(vedana). The removal and abandonment of desire(chand) & lust(raag) for sensation(vedana): this is the escape from sensation(vedana)."
272. Before (Pubba sans. Poorv)[]
"Bhikkhus(monks), before my enlightenment, while I was still a bodhisatta, not yet fully enlightened, it occurred to me: "What now is sensation(vedana)? What is the origin of sensation(vedana)? What is the way leading to the origination of sensation(vedana)? What is the cessation(nirodha) of sensation(vedana)? What is the way leading to the cessation of sensation(vedana)? What is the worldly-enjoyment(assado sans. aswad) in sensation(vedana)? What is the danger? What is the escape?"
"Then, bhikkhus, it occurred to me: 'There are these three sensations(vedana) ... ( all as in preceding sutta) . . . this is the escape from sensation(vedana).'"
273. Knowledge (Nana sans. Gyan)[]
"'These are sensations(vedana)': thus, bhikkhus, in regard to dhammas(path,law) unheard before, there arose in me vision, knowledge, illuminated-insight(panna), true knowledge, and light.
'"This is the origin of sensation(vedana)': thus, bhikkhus, in regard to dhammas unheard before, there arose in me vision . . . and light.
'"This is the way leading to the origination of sensation(vedana)': thus, bhikkhus, in regard to dhammas unheard before, there arose in me vision . . . and light.
"'This is the cessation(nirodha) of sensation(vedana)': thus, bhikkhus, in regard to dhammas unheard before, there arose in me vision ... and light.
"'This is the way leading to the cessation of sensation(vedana)': thus, bhikkhus, in regard to dhammas unheard before, there arose in me vision . . . and light.
"'This is the worldly-enjoyment(assado sans. aswad) in sensation(vedana)' ... 'This is the danger in sensation(vedana)' ... 'This is the escape from sensation(vedana)': thus, bhikkhus, in regard to dhammas unheard before, there arose in me vision, knowledge, illuminated-insight(panna), true knowledge, and light."
274. A Number of Bhikkhus (Sambahulabhikku)[]
(Identical with 271 except that "a number of bhikkhus" are the interlocutors rather than "a certain bhikkhu”)
275. Ascetics and Brahmins (1) (Samanabrahmana1)[]
"Bhikkhus(monks), there are these three sensations(vedana). What three? Pleasant sensation(vedana), painful sensation(vedana), neither-painful-nor-pleasant sensation(vedana).
"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 three sensations(vedana): 258 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 dhammas(attributes,law) as they really are: 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."
276. Ascetics and Brahmins (2) (Samanabrahmana2)[]
"Those ascetics or brahmins, bhikkhus, who do not understand as they really are the origination and the passing away, the worldly-enjoyment(assado sans. aswad), the danger, and the escape in the case of these three sensations(vedana): 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 dhammas(attributes,law) as they really are: 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."
277. Ascetics and Brahmins (3) (Samanabrahmana3)[]
"Those ascetics or brahmins, bhikkhus, who do not understand sensation(vedana), its origin, its cessation(nirodha), and the way leading to its cessation: these I do not consider to be ascetics among ascetics . . . nor do they enter and dwell in the goal of asceticism or the goal of brahminhood.
"But, bhikkhus, those ascetics and brahmins who understand sensation(vedana), its origin, its cessation, and the way leading to its cessation: these I consider to be ascetics among ascetics ... and they enter and dwell in the goal of asceticism and the goal of brahminhood."
278. Simple Version (Suddhika)[]
"Bhikkhus(monks), there are these three sensations(vedana). What three? Pleasant sensation(vedana), painful sensation(vedana), neither-painful-nor-pleasant sensation(vedana)." 259
279. Sinless (Niramis)[]
"Bhikkhus(monks), there is sinful bliss(piti/preeti), there is sinless bliss, there is bliss more sinless than the sinless. There is sinful happiness(sukh), there is sinless happiness, there is happiness more sinless than the sinless. There is sinful equanimity(upekkha sans. upeksha), there is sinless equanimity(upekkha), there is equanimity(upekkha) more sinless than the sinless. There is sinful deliverance(vimokkkha\vimoksha), there is sinless deliveries, there is deliverance more sinless than the sinless.
"And what, bhikkhus, is sinful bliss? There are, bhikkhus, these five cords of sensual pleasure. What five? Forms cognizable by the eye . .(similarly for ear, nose, tongue, touch). . tactile objects cognizable by the body that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. These are the five cords of sensual pleasure. The bliss that arises in dependence on these five cords of sensual pleasure: this is called sinful bliss(piti/preeti).
"And what, bhikkhus, is sinless bliss? Here, secluded from sensual pleasures, secluded from harmful(akusala sans. akushal) states, a bhikkhu(monk) enters and dwells in the first jhana, which is accompanied by thought and examination, with bliss and happiness born of seclusion. With the subsiding of thought and examination, he enters and dwells 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. This is called sinless bliss.
"And what, bhikkhus, is bliss(piti/preeti) more sinless than the sinless? When a bhikkhu whose defilements are destroyed reviews his mind liberated(vimutta sans. vimukt) from lust(raag), liberated from hatred(dosa\dvesh), liberated from delusion(moha), there arises bliss. This is called bliss more sinless than the sinless. 260
"And what, bhikkhus, is sinful happiness? There are, bhikkhus, these five cords of sensual pleasure. What five? Forms cognizable by the eye . . (similarly for ear, nose, tongue, touch). . tactile objects cognizable by the body that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. These are the five cords of sensual pleasure. The happiness that arises in dependence on these five cords of sensual pleasure: this is called sinful happiness.
"And what, bhikkhus, is sinless happiness? Here, bhikkhus, secluded from sensual pleasures ... a bhikkhu enters and dwells in the first jhana ... the second jhana.... With the fading away as well of bliss, he dwells equanimous and, meditative(satima) and completely comprehending (sampajano), he experiences happiness with the body; he enters and dwells in the third jhana of which the noble ones declare: 'He is equanimous, meditative, one who dwells happily. This is called sinless happiness.
"And what, bhikkhus, is happiness more sinless than the sinless? When a bhikkhu whose defilements are destroyed reviews his mind liberated from lust(raag), liberated from hatred(dosa\dvesh), liberated from delusion(moha), there arises happiness. This is called happiness more sinless than the sinless.
"And what, bhikkhus, is sinful equanimity(upekkha sans. upeksha)? There are, bhikkhus, these five cords of sensual pleasure. What five? Forms cognizable by the eye ..(similarly for ear, nose, tongue, touch).. tactile objects cognizable by the body that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. These are the five cords of sensual pleasure. The equanimity(upekkha) that arises in dependence on these five cords of sensual pleasure: this is called sinful equanimity.
"And what, bhikkhus, is sinless equanimity? With the abandoning of happiness and sorrow, and with the previous passing away of joy and displeasure, a bhikkhu enters and dwells in the fourth jhana, which is neither painful nor pleasant and includes the purification of meditation by equanimity.
"And what, bhikkhus, is equanimity more sinless than the sinless? When a bhikkhu whose defilements are destroyed reviews his mind liberated(vimutta sans. vimukt) from lust(raag), liberated from hatred(dosa\dvesh), liberated from delusion(moha), there arises equanimity. This is called equanimity(upekkha) more sinless than the sinless.
"And what, bhikkhus, is sinful deliverance(vimokkkha\vimoksha)? Deliverance connected with the form sphere is sinful deliverance.
"And what, bhikkhus, is sinless deliverance(vimokkkha\vimoksha)? Deliverance connected with the formless sphere is sinless deliverance. 261
"And what, bhikkhus, is deliverance(vimokkkha\vimoksha) more sinless than the sinless? When a bhikkhu whose defilements are destroyed reviews his mind liberated from lust(raag), liberated from hatred(dosa\dvesh), liberated from delusion(moha), there arises deliverance. This is called deliverance(vimokkkha\vimoksha) more sinless than the sinless."
Chapter 3 : Connected Discourses on Women (Matugamasamyutta) {Samyutta-37}[]
(i) First Repetition Series (To Anuruddha: (i) The Dark Side)[]
280. Women (Matugama)[]
"Bhikkhus(monks), when a woman possesses five factors she is extremely disagreeable to a man. What five? She is not beautiful, not wealthy, not virtuous; she is lethargic; and she does not beget children. When a woman possesses these five factors she is extremely disagreeable to a man.
"Bhikkhus, when a woman possesses five factors she is extremely agreeable to a man. What five? She is beautiful, wealthy, and virtuous; she is clever and industrious; and she begets children. When a woman possesses these five factors she is extremely agreeable to a man."
281. Men (Purisa)[]
"Bhikkhus(monks), when a man possesses five factors he is extremely disagreeable to a woman. What five? He is not handsome, not wealthy, not virtuous; he is lethargic; and he does not beget children. When a man possesses these five factors he is extremely disagreeable to a woman.
"Bhikkhus, when a man possesses five factors he is extremely agreeable to a woman. What five? He is handsome, wealthy, and virtuous; he is clever and industrious; and he begets children. When a man possesses these five factors he is extremely agreeable to a woman."
282. Peculiar (Avenikadukkha)[]
"Bhikkhus(monks), there are five kinds of suffering peculiar to women, 262 which women experience but not men. What five?
"Here, bhikkhus, even when young, a woman goes to live with her husband's family and is separated from her relatives. This is the first kind of suffering peculiar to women....
"Again, a woman is subject to menstruation. This is the second kind of suffering peculiar to women. . . .
"Again, a woman becomes pregnant. This is the third kind of suffering peculiar to women. . . .
"Again, a woman gives birth. This is the fourth kind of suffering peculiar to women....
"Again, a woman is made to serve a man. This is the fifth kind of suffering peculiar to women....
"These, bhikkhus, are the five kinds of suffering peculiar to women, which women experience but not men."
283. Three Qualities (Tihidhammehi)[]
"Bhikkhus(monks), when a woman possesses three qualities, with the breakup of the body, after death, she is generally reborn in a state of misery, in a bad destination, in the nether world, in hell. What are the three? Here, bhikkhus, in the morning a woman dwells at home with her heart obsessed by the defilement of selfishness; at noon she dwells at home with her heart obsessed by envy; in the evening she dwells at home with her heart obsessed by sensual(kaam/sexual) lust(raag). When a woman possesses these three qualities . . . she is generally reborn in a state of misery ... in hell."
284. Angry (Kodhana)[]
Then the Venerable Anuruddha approached the Lord (Buddha) ... and said to him: 263 "Here, venerable sir, with the divine eye, which is purified and surpasses the human, I see women, with the breakup of the body, after death, being reborn in a state of misery, in a bad destination, in the nether world, in hell. When a woman possesses how many qualities, venerable sir, is she reborn thus?"
"When, Anuruddha, a woman possesses five qualities, with the breakup of the body, after death, she is reborn in a state of misery, in a bad destination, in the nether world, in hell. What five?
"She is without faith, shameless, unafraid of wrongdoing, angry, unwise(bala). When a woman possesses these five qualities she is reborn in a state of misery ... in hell."
285-292. Malicious, Etc.[]
"When, Anuruddha, a woman possesses five qualities, with the breakup of the body, after death, she is reborn in a state of misery, in a bad destination, in the nether world, in hell. What five?
"She is without faith, shameless, unafraid of wrongdoing, malicious, [envious ... stingy ... of loose conduct ... immoral ... unlearned ... lazy ... muddle-minded,] 264 unwise(bala). When a woman possesses these five qualities she is reborn in a state of misery ... in hell."
293. The Five (Pancavera)[]
"When, Anuruddha, a woman possesses five qualities, with the breakup of the body, after death, sheds reborn in a state of misery, in a bad destination, in the nether world, in hell. What are the five?
"She destroys life, takes what is not given, engages in sexual misconduct, speaks falsehood, and indulges in wine, liquor, and intoxicants that cause slothfulness(pamada). When a woman possesses these five qualities she is reborn in a state of misery ... in hell."
(ii) Second Repetition Series (To Anuruddha: (ii) The Bright Side)[]
294. Without Anger (Akkodhana)[]
Then the Venerable Anuruddha approached the Lord (Buddha) ... and said to him: "Here, venerable sir, with the divine eye, which is purified and surpasses the human, I see women, with the breakup of the body, after death, being reborn in a good destination(sugati), in a heavenly world. When a woman' possesses how many qualities, venerable sir, is she reborn thus?"
"When, Anuruddha, a woman possesses five qualities, with the breakup of the body, after death, she is reborn in a good destination(sugati), in a heavenly world. What are the five?
"She has faith, she has a sense of shame, she is afraid of wrongdoing, she is without anger, she is wise. When a woman possesses these five qualities she is reborn in a good destination(sugati), in a heavenly world."
295-302. Without Malice, Etc.[]
"When, Anuruddha, a woman possesses five qualities, with the breakup of the body, after death, she is reborn in a good destination(sugati), in a heavenly world. What are the five?
"She has faith, she has a sense of shame, she is afraid of wrongdoing, she is without malice, [without envy . . . not stingy . . . not of loose conduct ... virtuous ... learned ... energetic ... meditative(satima) 265, wise. When a woman possesses these five qualities she is reborn in a good destination(sugati), in a heavenly world."
303. The Five Precepts (Pancasila)[]
"When, Anuruddha, a woman possesses five qualities, with the breakup of the body, after death, she is reborn in a good destination(sugati), in a heavenly world. What are the five?
"She abstains from the decay\destruction(khaya\kshaya) of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from wine, liquor, and intoxicants that cause slothfulness(pamada). When a woman possesses these five qualities, with the breakup of the body, after death, she is reborn in a good destination(sugati), in a heavenly world."
(iii) Powers (Bala) Section[]
304. Confident (Visarada)[]
"Bhikkhus(monks), there are five powers of a woman. What are the five? The power of beauty, the power of wealth, the power of relatives. the power of sons, the power of virtue(sheel). These are the five powers of a woman. When a woman possesses these five powers, she dwells confident at home."
305. Having Won Over (Pasayha)[]
"Bhikkhus(monks), there are five powers of a woman.... (as above) ... When a woman possesses these five powers, she dwells at home having won over her husband." 266
306. Under Her Control (Abhibhuyya)[]
"Bhikkhus(monks), there are five powers of a woman.... (as above) ... When a woman possesses these five powers, she abides with her husband under her control."
307. One (Eka)[]
"Bhikkhus(monks), when a man possesses one power, he abides with a woman under his control. What is that one power? The power of authority. When a woman has been overcome by the power of authority, neither the power of beauty can rescue her, nor the power of wealth, nor the power of relatives, nor the power of sons, nor the power of virtue(sheel)."
308. In That Respect (Anga)[]
"Bhikkhus(monks), there are these five powers of a woman. What are the five? The power of beauty, the power of wealth, the power of relatives, the power of sons, the power of virtue(sheel).
"If, bhikkhus, a woman possesses the power of beauty but not the power of wealth, then she is deficient in that respect. But if she possesses the power of beauty and the power of wealth too, then she is complete in that respect.
"If, bhikkhus, a woman possesses the powers of beauty and wealth, but not the power of relatives, then she is deficient in that respect. But if she possesses the powers of beauty and wealth, and the power of relatives too, then she is complete in that respect.
"If, bhikkhus, a woman possesses the powers of beauty. wealth, and relatives, but not the power of sons, then she is deficient in that respect. But if she possesses" the powers of beauty, wealth, and relatives, and the power of sons too, then she is complete in that respect.
"If, bhikkhus, a woman possesses the powers of beauty, wealth, relatives, and sons, but not the power of virtue, then she is deficient in that respect. But if she possesses the powers of beauty, wealth, relatives, and sons, and the power of virtue too, then she is complete in that respect.
"These are the five powers of a woman."
309. They Expel (Nasenti)[]
"Bhikkhus(monks), there are these five powers of a woman ... the power of virtue(sheel).
"If, bhikkhus, a woman possesses the power of beauty but not the power of virtue, they expel her; they do not accommodate her in the family. 267
"If, bhikkhus, a woman possesses the powers of beauty and wealth, but not the power of virtue, they expel her; they do not accommodate her in the family.
"If, bhikkhus, a woman possesses the powers of beauty, wealth, and relatives, but not the power of virtue, they expel her; they do not accommodate her in the family.
"If, bhikkhus, a woman possesses the powers of beauty, wealth, relatives, and sons, but not the power of virtue, they expel her; they do not accommodate her in the family.
"If, bhikkhus, a woman possesses the power of virtue but not the power of beauty, they accommodate her in the family; they do not expel her. 268
"If, bhikkhus, a woman possesses the power of virtue but not the power of wealth, they accommodate her in the family; they do not expel her.
"If, bhikkhus, a woman possesses the power of virtue but not the power of relatives, they accommodate her in the family; they do not expel her.
"If, bhikkhus, a woman possesses the power of virtue but not the power of sons, they accommodate her in the family; they do not expel her.
"These are the five powers of a woman."
310.The Cause (Hetu)[]
"Bhikkhus(monks), there are these five powers of a woman ..(as above in 309).. the power of virtue(sheel).
"Bhikkhus, it is not because of the power of beauty, or the power of wealth, or the power of relatives, or the power of sons, that with the breakup of the body, after death, a woman is reborn in a good destination(sugati), in a heavenly world. It is because of the power of virtue that a woman is reborn in a good destination(sugati), in a heavenly world.
"These are the five powers of a woman."
311. Situations (Thana sans. Sthan)[]
"Bhikkhus(monks), there are five situations/places that are difficult to obtain for a woman who has not done divine-merit(punya). What are the five?
"She may wish: 'May I be born into a suitable family!' This is the first situation that is difficult to obtain for a woman who has not done divine-merit(punya).
"She may wish: 'Having been born into a suitable family, may I marry into a suitable family!' This is the second situation. . ..
"She may wish: 'Having been born into a suitable family and having married into a suitable family, may I dwell at home without a rival!' 269 This is the third situation....
"She may wish: 'Having been born into a suitable family ... dwelling at home without a rival, may I bear sons!' This is the fourth situation....
"She may wish: 'Having been born into a suitable family .. . having borne sons, may I abide with my husband under my control!' This is the fifth situation....
"These are the five situations that are difficult to obtain for a woman who has not done divine-merit(punya).
"Bhikkhus, there are five situations that are easy to obtain for a woman who has done divine-merit(punya). What are the five?
"She may wish: 'May I be born into a suitable family!' This is the first situation....
"She may wish: 'Having been born into a suitable family ... having borne sons, may I abide with my husband under my control!' This is the fifth situation....
"These are the five situations that are easy to obtain for a woman who has done divine-merit(punya)."
312. Confident (Pancasilavisarada)[]
"Bhikkhus(monks), when a woman possesses five qualities she dwells confident at home. What are the five? She abstains from the decay\destruction(khaya\kshaya) of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from wine, liquor, and intoxicants that cause slothfulness(pamada). When a woman possesses these five qualities she dwells confident at home."
313. Growth (Vaddhi)[]
"Bhikkhus(monks), growing in five areas of growth, a woman noble disciple grows with a noble growth, and she acquires the essence, acquires the best, of this bodily existence. What are the five? She grows in faith, in virtue(sheel), in learning, in generosity, and in illuminated-insight(panna). Growing in these five areas of growth, a woman noble disciple grows with a noble growth, and she acquires the essence, acquires the best, of this bodily existence.
"When she grows here in faith and virtue,
In illuminated-insight(panna), generosity, and learning.
The virtuous woman lay disciple
Acquires right here the essence for herself."
Chapter 4 : Connected Discourses with Jambukhadaka (Jambukhadakasamyutta) {Samyutta-38}[]
314. A Question on Nibbana (Nibbanapanha sans. Nirvana-prashn)[]
On one occasion the Venerable Sariputta was dwelling in Magadha at Nalakagama. Then the ascetic Jambukhadaka 271 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, it is said, 'Nibbana, Nibbana.' What now is Nibbana?"
"The decay\destruction(khaya\kshaya) of lust(raag), the destruction of hatred(dosa\dvesh), the destruction of delusion(moha): this, friend, is called Nibbana. 271
"But, friend, is there a path, is there a way for the realization of this Nibbana?"
"There is a path, friend, there is a way for the realization of this Nibbana." [252]
"And what, friend, is that path, what is that way for the realization of this Nibbana?"
"It is, friend, this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right meditation, right samadhi(trance)state. This is the path, friend, this is the way for the realization of this Nibbana."
"Excellent is the path, friend, excellent is the way for the realization of this Nibbana. And it is enough, friend Sariputta, for alertfulness(appamada)."
315. Arahantship Questions (Arahattapanha sans. Arihant-prashn)[]
"Friend Sariputta, it is said, 'arahantship, arahantship.' What now is arahantship?"
"The decay\destruction(khaya\kshaya) of lust(raag), the destruction of hatred(dosa\dvesh), the destruction of delusion(moha): this, friend, is called arahantship."
"But, friend, is there a path, is there a way for the realization of this arahantship?"
"There is a path, friend, there is a way for the realization of this arahantship."
"And what, friend, is that path, what is that way for the realization of this arahantship?"
"It is, friend, this Noble Eightfold Path; that is, right view ... right samadhi(trance)state. This is the path, friend, this is the way for the realization of this arahantship."
"Excellent is the path, friend, excellent is the way for the realization of this arahantship. And it is enough, friend Sariputta, for alertfulness(appamada)."
316. Proponents of Dhamma (Dhammavadipanha sans. Dhammavadi-prashn)[]
"Friend Sariputta, who are the proponents of dhamma(path,law) in the world? Who are practising well in the world? Who are the Fortunate One(Sugato)s in the world?"
"Those, friend, who teach the Dhamma for the abandonment of lust(raag), for the abandonment of hatred(dosa\dvesh), for the abandonment of delusion(moha): they are the proponents of Dhamma in the world. Those who are practising for the abandonment of lust(raag), for the abandonment of hatred(dosa\dvesh), for the abandonment of delusion(moha): they are practising well in the world. Those for whom lust(raag), hatred(dosa\dvesh), and delusion(moha) have been abandoned, cut off at the root, made like palm stumps, obliterated so that they are no more subject to future arising: they are the Fortunate One(Sugato)s in the world." 272
"But, friend, is there a path, is there a way for the abandonment of this lust(raag), hatred(dosa\dvesh), and delusion(moha)?"
"There is a path, friend, there is a way for the abandonment of this lust(raag), hatred(dosa\dvesh), and delusion(moha)."
"And what, friend, is that path...?"
"It is, friend, this Noble Eightfold Path...."
"Excellent is the path, friend, excellent is the way for the abandonment of this lust(raag), hatred(dosa\dvesh), and delusion(moha). And it is enough, friend Sariputta, for alertfulness(appamada)."
317.For What Purpose? (Kimatthiya sans. Kim-arthya)[]
"For what purpose, friend Sariputta, is the holy celibate life(brahmacariya) lived under the ascetic Gotama?"
"It is, friend, for the full understanding of suffering that the holy celibate life(brahmacariya) is lived under the Lord (Buddha)."
"But, friend, is there a path, is there a way for the full understanding of this suffering?"
"There is a path, friend, there is a way ... this Noble Eightfold Path...."
318. Consolation (Assasappatta)[]
"Friend Sariputta, it is said, 'one who has attained consolation, one who has attained consolation.' In what way, friend, has one attained consolation?" 273
"When, friend, a bhikkhu(monk) understands as it really is the origin and the passing away, the worldly-enjoyment(assado sans. aswad), the danger, and the escape in the case of the six sense faculties for contact(of sense with object;phassa/sparsh), in this way he has attained consolation."
"But, friend, is there a path, is there a way for the realization of this consolation?"
"There is a path, friend, there is a way . . . this Noble Eightfold Path...."
319. Supreme Consolation (Paramassasappatta)[]
"Friend Sariputta, it is said, 'one who has attained supreme consolation, one who has attained supreme consolation.' In what way, friend, has one attained supreme consolation?"
"When, friend, having understood as it really is the origin and the passing away, the worldly-enjoyment(assado sans. aswad), the danger, and the escape in the case of the six sense faculties for contact(phassa/sparsh), a bhikkhu(monk) is liberated(vimutta sans. vimukt) by nonclinging, in this way he has attained supreme consolation."
"But, friend, is there a path, is there a way for the realization of this supreme consolation?"
"There is a path, friend, there is a way ... this Noble Eightfold Path...."
320. Sensations Questions (Vedanapanha sans. Vedana-prashn)[]
"Friend Sariputta, it is said, 'sensation(vedana), sensation(vedana).' What now is sensation(vedana)?"
"There are, friend, these three sensations(vedana): pleasant sensation(vedana), painful sensation(vedana), neither-painful-nor-pleasant sensation(vedana). These are the three sensations(vedana)."
"But, friend, is there a path, is there a way for the full understanding of these three sensations(vedana)?"
"There is a path, friend, there is a way . . . this Noble Eightfold Path...."
321. Defilements Questions(Asavapanha sans. Ashrav-prasn)[]
"Friend Sariputta, it is said, 'defilement(Asavo), defilement(asavo).' What now is a defilement?"
"There are, friend, these three defilements: the defilement of sensuality(kaam-asavo), the defilement of existence(bhav-asavo), the defilement of ignorance(avijja sans. avidya). These are the three defilements."
"But, friend, is there a path, is there a way for the abandonment of these three defilements?"
"There is a path, friend, there is a way ... this Noble Eightfold Path...."
322. Ignorance Questions (Avijjapanha sans. Avidya-prasn)[]
"Friend Sariputta, it is said, 'ignorance(avijja sans. avidya), ignorance.' What now 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."
"But, friend, is there a path, is there a way for the abandonment of this ignorance?"
'There is a path, friend, there is a way ... this Noble Eightfold path...."
323. Craving Questions(Tanhapanha sans. Trishna-prashn)[]
"Friend Sariputta, it is said, 'craving(tanha sans. trishna), craving.' What now is craving?"
"There are, friend, these three kinds of craving: craving for sensual pleasures, craving for existence(bhavo), craving for extermination. These are the three kinds of craving(tanha sans. trishna)."
"But, friend, is there a path, is there a way for the abandonment of this craving?"
"There is a path, friend, there is a way ... this Noble Eightfold Path...."
324. Flood Questions( Oghapanha)[]
"Friend Sariputta, it is said, 'flood, flood.' What now is a flood?"
"There are, friend, these four floods: the flood of sensuality, the flood of existence(bhavo), the flood of views, the flood of ignorance(avijja sans. avidya). These are the four floods."
"But, friend, is there a path, is there a way for the abandonment of these four floods?"
"There is a path, friend, there is a way ... this Noble Eightfold Path....".
325. Clinging Questions(Upadanapanha)[]
"Friend Sariputta, it is said, 'clinging, clinging.' What now is clinging?"
"There are, friend, these four kinds of clinging(upadana sans. asakti): clinging to sensual pleasures, clinging to views, clinging to rules and vows, clinging to a doctrine of self. These are the four kinds of clinging."
"But, friend, is there a path, is there a way for the abandonment of these four kinds of clinging?"
"There is a path, friend, there is a way ... this Noble Eightfold Path...."
326. Existence Questions(Bhavapanha sans. Bhava-prashn)[]
"Friend Sariputta, it is said, 'existence(bhavo), existence(bhavo).' What now is existence(bhavo)?"
"There are, friend, these three kinds of existence(bhavo): sense-sphere existence(bhavo), form-sphere existence(bhavo), formless-sphere existence(bhavo). These are the three kinds of existence(bhavo)."
"But, friend, is there a path, is there a way for the full understanding of these three kinds of existence(bhavo)?"
"There is a path, friend, there is a way ... this Noble Eightfold Path."
327. Suffering Questions(Dukkhapanha)[]
"Friend Sariputta, it is said, 'suffering, suffering.' What now is suffering?"
"There are, friend, these three kinds of suffering: the suffering due to pain, the suffering due to sankhara([karma]sanskaras, compulsive-behavior-conditioning), the suffering due to change. These are the three kinds of suffering." 274
"But, friend, is there a path, is there a way for the full understanding of these three kinds of suffering?"
"There is a path, friend, there is a way ... this Noble Eightfold Path..."
328. Body-Identity Questions( Sakkayapanha)[]
"Friend Sariputta, it is said, 'body-identity(sakkaya), body-identity.' What now is body-identity?"
"These five aggregates(khandha sans. skandha) subject to clinging(upadana sans. asakti), friend, have been called body-identity by the Lord (Buddha); that is, the form aggregate subject to clinging, the sensation(vedana) aggregate subject to clinging, the perception(sanna sans. sangya) aggregate subject to clinging, the sankhara(compulsive-behavior-conditioning) aggregate subject to clinging, the consciousness(vinnana sans. vigyan) aggregate subject to clinging. These five aggregates subject to clinging have been called body-identity by the Lord (Buddha)."
"But, friend, is there a path, is there a way for the full understanding of this body-identity?"
"There is a path, friend, there is a way for the full understanding of this body-identity."
"And what, friend, is that path, what is that way for the full understanding of this body-identity."
"It is, friend, this Noble Eightfold Path; that is, right view ... right samadhi(trance)state. This is the path, friend, this is the way for the full understanding of this body-identity."
"Excellent is the path, friend, excellent is the way for the full understanding of this body-identity. And it is enough, friend Sariputta for alertfulness(appamada)."
329. Difficult to Do Questions(Dukkarapanha sans. Dushkar-prashn)[]
"Friend Sariputta, what is difficult to do in this dhamma(path,law) and Discipline?"
"going-forth(initiation,pabajja), friend, is difficult to do in this Dhamma and Discipline."
"What, friend, is difficult to do by one who has gone-forth(initiated,pabajjit)?"
"To find delight(nandi\anand), friend, is difficult to do by one who has gone-forth(initiated,pabajjit)."
"What, friend, is difficult to do by one who has found delight?"
"Practice in accordance with the Dhamma, friend, is difficult to do by one who has found delight."
"But, friend, if a bhikkhu(monk) is practising in accordance with the Dhamma, would it take him long to become an arahant?"
"Not long, friend." 275
Chapter 5 : Connected Discourses with Samandaka (Samnandakasamyutta) {Samyutta-39}[]
330-331 Questions by Samandaka Etc.[]
On one occasion the Venerable Sariputta was dwelling among the Vajjians at Ukkacela. Then the ascetic Samandaka 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, it is said, 'Nibbana, Nibbana.' What now is Nibbana?"...
(The remainder of this samyutta is identical with the preceding ones 314-329 except for the body-identity of the interlocutor Samandaka.)
"But, friend, if a bhikkhu(monk) is practising in accordance with the dhamma(path,law), would it take him long to become an arahant?"
"Not long, friend."
Chapter 6 : Connected Discourses with Moggallana (Moggallanasamyutta) {Samyutta-40}[]
332. The First Jhana/Trance Questions (Pathamajhanapanha sans. Pratham-dhyan-prashn)[]
On one occasion the Venerable Mahamoggallana was dwelling at Savatthi in Jeta's-Grove(Jetvana), Anathapindika's Park. There the Venerable Mahamoggallana addressed the bhikkhus thus:
"Friends, bhikkhus!" 276
"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, "the first jhana, the first jhana." What now is the first jhana?'
"Then, friends, it occurred to me: 'Here, secluded from sensual pleasures, secluded from harmful(akusala sans. akushal) states, a bhikkhu(monk) enters and dwells in the first jhana, which is accompanied by thought and examination, with bliss(piti/preeti) and happiness(sukh) born of seclusion. This is called the first jhana.'
"Then, friends, secluded from sensual pleasures, secluded from harmful(akusala) states, I entered and dwelt in the first jhana.... While I dwelt therein perception(sanna sans. sangya) and mind-activity(mansikara) accompanied by sensuality assailed me. 277
"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), brahmin, regarding the first jhana. Steady your mind in the first jhana, unify your mind in the first jhana, samadhify(in trance) your mind in the first jhana.' Then, friends, on a later occasion, secluded from sensual pleasures, secluded from harmful(akusala) states, I entered and dwelt in the first jhana, which is accompanied by thought and examination, with bliss(piti/preeti) and happiness born of seclusion.
"If, friends, one speaking rightly could say of anyone: 'He is a £ disciple who attained to greatness of divine-knowledge(abhinna) 278 with the assistance of the Teacher,' it is of me that one could rightly say this."
333. The Second Jhana Questions (Dutiyajhanapanha sans. Dvitiya-dhyan-prashn)[]
... "Here, friends, while I was alone in seclusion, a thought arose in my mind thus: 'It is said, "the second jhana, the second jhana." What now is the second jhana?' 279
"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 the second jhana.'
"Then, friends, with the subsiding of thought and examination, I entered and dwelt in the second jhana.... While I dwelt therein perception(sanna sans. sangya) and mind-activity(mansikara) accompanied by thought and examination 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), brahmin, regarding the second jhana. Steady your mind in the second jhana, unify your mind in the second jhana, samadhify(in trance) your mind in the second jhana.' Then, 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."
334. The Third Jhana Questions (Tatiyajhanapanha sans. Tritiya-dhyan-prashn)[]
"Here, friends, while I was alone in seclusion, a thought arose in my mind thus: 'It is said, "the third jhana, the third jhana." What now is the third jhana?'
"Then, friends, it occurred to me: 'Here, with the fading away as well of bliss(piti/preeti), a bhikkhu(monk) dwells equanimous and, meditative(satima) and completely comprehending (sampajano), he experiences happiness(sukh) with the body; he enters and dwells in the third jhana of which the noble ones declare: "He is equanimous, meditative, one who dwells happily." This is called the third jhana.'
"Then, friends, with the fading away as well of bliss ... I entered and dwelt in the third jhana. ... While I dwelt therein perception(sanna sans. sangya) and mind-activity(mansikara) accompanied by bliss 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), brahmin, regarding the third jhana. Steady your mind in the third jhana, unify your mind in the third jhana, samadhify(in trance) your mind in the third jhana.' Then, on a later occasion, with the fading away as well of bliss(piti/preeti), I dwelt equanimous and, meditative(satima) and completely comprehending (sampajano), I experienced happiness with the body; I entered and dwelt in the third jhana of which the noble ones declare: 'He is equanimous, meditative, one who dwells happily.'
"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."
335. The Fourth Jhana Questions (Catutthajhanapanha sans. Caturth-dhyan-prashn)[]
... "Here, friends, while I was alone in seclusion, a thought arose in my mind thus: 'It is said, "the fourth jhana, the fourth jhana." What now is the fourth jhana?'
"Then, friends, it occurred to me: 'Here, with the abandoning of happiness and sorrow, and with the previous passing away of joy and displeasure, a bhikkhu(monk) enters and dwells in the fourth jhana, which is neither painful nor pleasant and includes the purification of meditation by equanimity(upekkha sans. upeksha). This is called the fourth jhana.'
"Then, friends, with the abandoning of happiness and sorrow ... I entered and dwelt in the fourth jhana.... While I dwelt therein perception(sanna sans. sangya) and mind(mansikara) accompanied by happiness 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), brahmin, regarding the fourth jhana. Steady your mind in the fourth jhana, unify your mind in the fourth jhana, samadhify(in trance) your mind in the fourth jhana.' Then, on a later occasion, with the abandoning of happiness and sorrow, and with the previous passing away of joy and displeasure, I entered and dwelt in the fourth jhana, which is neither painful nor pleasant and includes the purification of meditation by equanimity(upekkha).
"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."
336. The faculty of the Infinity of Space Questions (Akasanancayatanapanha sans. Akash-anant-ayatana-prashn )[]
(Fifth jhana/samadhi state)
... "Here, friends, while I was alone in seclusion, a thought arose in my mind thus: 'It is said, "the faculty of the infinity of space, the faculty of the infinity of space." What now is the faculty of the infinity of space?'
"Then, friends, it occurred to me: 'Here, with the complete transcendence of perceptions of forms, with the passing away of perceptions of sensory impingement(patigha), with nonattention to perceptions of diversity, aware that "space is infinite," a bhikkhu(monk) enters and dwells in the faculty of the infinity of space. This is called the faculty of the infinity of space.'
"Then, friends, with the complete transcendence of perceptions of forms ... I entered and dwelt in the faculty of the infinity of space. While I dwelt therein perception(sanna sans. sangya) and mindfulness(mansikara) accompanied by forms 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), brahmin, regarding the faculty of the infinity of space. Steady your mind in the faculty of the infinity of space, unify your mind in the faculty of the infinity of space, samadhify(in trance) your mind in the faculty of the infinity of space.' Then, on a later occasion, with the complete transcendence of perceptions of forms, with the passing away of perceptions of sensory impingement(patigha), with nonattention to perceptions of diversity, aware that 'space is infinite,' I entered and dwelt in the faculty of the infinity of space.
"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."
337. The faculty of the Infinity of Consciousness Questions (Vinnanancayatanapanha sans. Vigyan-anant-ayatana-prashn)[]
(sixth jhana/samadhi state)
... "Here, friends, while I was alone in seclusion, a thought arose in my mind thus: 'It is said, "the faculty of the infinity of consciousness(vinnana sans. vigyan), the faculty of the infinity of consciousness." What now is the faculty of the infinity of consciousness?'
"Then, friends, it occurred to me: 'Here, by completely transcending the faculty of the infinity of space, aware that "consciousness is infinite," a bhikkhu(monk) enters and dwells in the faculty of theinfinity of consciousness. This is called the faculty of the infinity of consciousness.'
"Then, friends, by completely transcending the faculty of the infinity of space, aware that 'consciousness is infinite,' I entered and dwelt in the faculty of the infinity of consciousness. While I dwelt therein perception(sanna sans. sangya) and mind-activity(mansikara) accompanied by the faculty of the infinity of space 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), brahmin, regarding the faculty of the infinity of consciousness. Steady your mind in the faculty of the infinity of consciousness, unify your mind in the faculty of the infinity of consciousness, samadhify(in trance) your mind in the faculty of the infinity of consciousness.' Then, on a later occasion, by completely transcending the faculty of the infinity of space, aware that 'consciousness is infinite,' I entered and dwelt in the faculty of the infinity of consciousness.
"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."
338. The faculty of Nothingness (Akincannayatanapanha sans. Akincan-ayatana-prashn )[]
(seventh jhana/samadhi state)
... "Here, friends, while I was alone in seclusion, a thought arose in my mind thus: 'It is said, "the faculty of nothingness, the faculty of nothingness." What now is the faculty of nothingness?'
"Then, friends, it occurred to me: 'Here, by completely transcending the faculty of the infinity of consciousness(vinnana sans. vigyan), aware that
"there is nothing," a bhikkhu(monk) enters and dwells in the faculty of nothingness. This is called the faculty of nothingness.'
"Then, friends, by completely transcending the faculty of the infinity of consciousness, aware that 'there is nothing', I entered and dwelt in the faculty of nothingness. While I dwelt therein perception(sanna sans. sangya) and mind-activity(mansikara) accompanied by the faculty of the infinity of consciousness 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), brahmin, regarding the faculty of nothingness. Steady your mind in the faculty of nothingness, unify your mind in the faculty of nothingness, samadhify(in trance) your mind in the faculty of nothingness'. Then, on a later occasion, by completely transcend ing the faculty of the infinity of consciousness, aware that 'there is nothing,' I entered and dwelt in the faculty of nothingness.
"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."
339. The faculty of Neither-Perception-Nor-Nonperception (Neva-sanna-na-sann-ayatana-panha sans. Naiv-sangya-na-sangya-ayatana-prashn)[]
(Eighth jhana/samadhi state)
... "Here, friends, while I was alone in seclusion, a thought arose in my mind thus: 'It is said, "the faculty of neither-perception-nor-nonperception, the faculty of neither-perception-nor-nonperception." What now is the faculty of neither-perception-nor-non-perception?'
"Then, friends, it occurred to me: 'Here, by completely transcending the faculty of nothingness, a bhikkhu(monk) enters and dwells in the faculty of neither-perception-nor-nonperception. This is called the faculty of neither-perception-nor-nonperception.'
"Then, friends, by completely transcending the faculty of nothingness, I entered and dwelt in the faculty of neither-perception-nor-nonperception. While I dwelt therein perception and mind-activity(mansikara) accompanied by the faculty of nothingness 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), brahmin, regarding the faculty of neither-perception-nor-nonperception. Steady your mind in the faculty of neither-perception-nor-nonperception, unify your mind in the faculty of neither-perception-nor-nonperception, samadhify(in trance) your mind in the faculty of neither-perception-nor-nonperception.' Then, on a later occasion, by completely transcending the faculty of nothingness, I entered and dwelt in the faculty of neither-perception-nor-nonperception. This is called the faculty of neither-perception-nor-nonperception.
"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."
340. The noncausative(animitta) (Animitta)[]
(Ninth jhana/samadhi state - Final Nibbana)
... "Here, friends, while I was alone in seclusion, a thought arose in my mind thus: 'It is said, "the noncausative(animitta) samadhi(trance)state of mind, the noncausative(animitta) samadhi(trance)state of mind." What now is the noncausative(animitta) samadhi(trance)state of mind?' 280
"Then, friends, it occurred to me: 'Here, by nonattention to all causatives(nimitta), a bhikkhu(monk) enters and dwells in the noncausative(animitta) samadhi(trance)state of mind. This is called the noncausative(animitta) samadhi(trance)state of mind.'
"Then, friends, by nonattention to all causatives(nimitta), I entered and dwelt in the noncausative(animitta) samadhi(trance)state of mind. While I dwelt therein my consciousness(vinnana sans. vigyan) followed along with causatives(nimitta). 281
"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), brahmin, regarding the noncausative(animitta) samadhi(trance)state of mind. Steady your mind in the noncausative(animitta) samadhi(trance)state of mind, unify your mind in the noncausative(animitta) samadhi(trance)state of mind, samadhify(in trance) your mind in the noncausative(animitta) samadhi(trance)state of mind.' Then, on a later occasion, by nonattention to all causatives(nimitta), I entered and dwelt in the noncausative(animitta) samadhi(trance)state of mind.
"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."
341. Sakkasuttam (Sans. Shakra/Indra)[]
I. Refuge & good destination(sugati)
On one occasion the Venerable Mahamoggallana was dwelling at Savatthi in Jeta's-Grove(Jetvana), Anathapindika's Park. Then, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, the Venerable Mahamoggallana disappeared from Jeta's-Grove(Jetvana) and reappeared among the Tavatimsa devas(angels). Then Sakka(Indra), lord of the devas/angels, approached the Venerable Mahamoggallana together with five hundred devatas(angels). Having approached, he paid homage to the Venerable Mahamoggallana and stood to one side. The Venerable Mahamoggallana then said to him:
"Good, lord of the devas, is the going for refuge to the Buddha. Because of going for refuge to the Buddha, some beings here, with the breakup of the body, after death, are reborn in a good destination(sugati), in a heavenly world. Good, lord of the devas, is the going for refuge to the dhamma(path,law). Because of going for refuge to the Dhamma, some beings here, with the breakup of the body, after death, are reborn in a good destination(sugati), in a heavenly world. Good, lord of the devas, is the going for refuge to the Sangha(fraternity). Because of going for refuge to the Sangha, some beings here, with the breakup of the body, after death, are reborn in a good destination(sugati), in a heavenly world."
"Good, Sir Moggallana, is the going for refuge to the Buddha ... to the Dhamma ... to the Sangha. Because of going for refuge to the Sangha, some beings here, with the breakup of the body, after death, are reborn in a good destination(sugati), in a heavenly world."
Then Sakka, lord of the devas, approached the Venerable Mahamoggallana together with six hundred devatas ... seven hundred devatas ... eight hundred devatas ... eighty thousand devatas. 282 Having approached, he paid homage to the Venerable Mahamoggallana and stood to one side. The Venerable Mahamoggallana then said to him:
(The conversation is exactly the same as above.)
II. Confidence & good destination(sugati)
Then Sakka, lord of the devas, approached the Venerable Mahamoggallana together with five hundred devatas. Having approached, he paid homage to the Venerable Mahamoggallana and stood to one side. The Venerable Mahamoggallana then said to him:
"Good, lord of the devas, is the possession of confirmed confidence in the Buddha thus: 283 'The Lord (Buddha) is an arahant, fully enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Lord (Buddha)' Because of possessing confirmed confidence in the Buddha, some beings here, with the breakup of the body, after death, are reborn in a good destination(sugati), in a heavenly world.
"Good, lord of the devas, is the possession of 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.' Because of possessing confirmed confidence in the Dhamma, some beings here, with the breakup of the body, after death, are reborn in a good destination(sugati), in a heavenly world.
"Good, lord of the devas, is the possession of confirmed confidence in the Sangha thus: The Sangha(fraternity) 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.' Because of possessing confirmed confidence in the Sangha, some beings here, with the breakup of the body, after death, are reborn in a good destination(sugati), in. a heavenly world.
"Good, lord of the devas, is the possession of the virtues dear to the noble ones, unbroken, untorn, unblemished, unmottled, freeing, praised by the wise, ungrasped, leading to samadhi(trance)state. Because of possessing the virtues dear to the noble ones, some beings here, with the breakup of the body, after death, are reborn in a good destination(sugati), in a heavenly world."
"Good, Sir Moggallana, is the possession of confirmed confidence in the Buddha ... the possession of confirmed confidence in the Dhamma . . . the possession of confirmed confidence in the Sangha ..... the possession of the virtues dear to the noble ones, unbroken . . . leading to samadhi(trance)state. Because of possessing the virtues dear to the noble ones, some beings here, with the breakup of the body, after death, are reborn in a good destination(sugati), in a heavenly world."
Then Sakka, lord of the devas, approached the Venerable Mahamoggallana together with six hundred devatas ... seven hundred devatas ... eight hundred devatas ... eighty thousand devatas. Having approached, he paid homage to the Venerable Mahamoggallana and stood to one side. The Venerable Mahamoggallana then said to him:
(As above.)
III. Refuge & Celestial Gains
Then Sakka, lord of the devas, approached the Venerable Mahamoggallana together with five hundred devatas(angels). Having approached, he paid homage to the Venerable Mahamoggallana and stood to one side. The Venerable Mahamoggallana then said to him:
"Good, lord of the devas, is the going for refuge to the Buddha. Because of going for refuge to the Buddha, some beings here, with the breakup of the body, after death, are reborn in a good destination(sugati), in a heavenly world. They surpass other devas in ten respects: in celestial life span, in celestial beauty, in celestial happiness(sukh), in celestial fame, in celestial sovereignty, and in celestial forms, sounds, odours, tastes, and tactile objects.
"Good, lord of the devas, is the going for refuge to the dhamma(path,law) . . . the going for refuge to the Sangha(fraternity). Because of going for refuge to the Sangha ... and in celestial forms, sounds, odours, tastes, and tactile objects."
"Good, Sir Moggallana, is the going for refuge to the Buddha ... to the Dhamma ... to the Sangha. Because of going for refuge to the Sangha ... and in celestial forms, sounds, odours, tastes, and tactile objects."
Then Sakka, lord of the devas, approached the Venerable Mahamoggallana together with six hundred devatas ... seven hundred devatas..... eight hundred devatas ... eighty thousand devatas. Having approached, he paid homage to the Venerable Mahamoggallana and stood to one side. The Venerable Mahamoggallana then said to him:
(As above.)
IV. Confidence & Celestial Gains
Then Sakka, lord of the devas, approached the Venerable Mahamoggallana together with five hundred devatas. Having approached, he paid homage to the Venerable Mahamoggallana and stood to one side. The Venerable Mahamoggallana then said to him:
"Good, lord of the devas, is the possession of confirmed confidence in the Buddha thus: The Lord (Buddha) is ... teacher of devas and humans, the Enlightened One, the Lord (Buddha).' Because of possessing confirmed confidence in the Buddha, some beings here, with the breakup of the body, after death, are reborn in a good destination(sugati), in a heavenly world. They surpass other devas in ten respects: in celestial life span, in celestial beauty, in celestial happiness(sukh), in celestial fame, in celestial sovereignty, and in celestial forms, sounds, odours, tastes, and tactile objects.
"Good, lord of the devas, is the possession of confirmed confidence in the Dhamma thus . . . the possession of confirmed confidence in the Sangha(fraternity) thus . . . Good, lord of the devas, is the possession of the virtues dear to the noble ones, unbroken . . . leading to samadhi(trance)state. Because of possessing the virtues dear to the noble ones . . . and in celestial forms, sounds, odours, tastes, and tactile objects."
"Good, Sir Moggallana, is the possession of confirmed confidence in the Buddha . . . the possession of confirmed confidence in the Dhamma . . . the possession of confirmed confidence in the Sangha .... the possession of the virtues dear to the noble ones, unbroken . . . leading to samadhi(trance)state. Because of possessing the virtues dear to the noble ones some beings here, with the breakup of the body, after death, are reborn in a good destination(sugati), in a heavenly world. They surpass other devas in ten respects: in celestial life span, in celestial beauty, in celestial happiness, in celestial fame, in celestial sovereignty, and in celestial forms, sounds, odours, tastes, and tactile objects."
Then Sakka, lord of the devas, approached the Venerable Mahamoggallana together with six hundred devatas ... seven hundred devatas ... eight hundred devatas ... eighty thousand devatas. Having approached, he paid homage to the Venerable Mahamoggallana and stood to one side. The Venerable Mahamoggallana then said to him:
(As above.)
342. Candana[]
Then Candana, a young deva(angel)....
Then Suyama, a young deva....
Then Santusita, a young deva....
Then Sunimmita, a young deva....
Then Vasavatti, a young deva....
(To be elaborated in full exactly as in 341)
Chapter 7 : Connected Discourses with Citta (Cittasamyutta) {Samyutta-41}[]
343. The Fetter (Samyojana)[]
On one occasion a number of elder bhikkhus were dwelling at Macchikasanda in the Wild Mango Grove.
Now on that occasion, when the elder bhikkhus had returned from their alms round, after their meal they assembled in the pavilion and were sitting together when this conversation arose:
"Friends, 'the fetter' and 'the dhammas(attributes,law) that fetter': are these dhammas different in meaning and also different in phrasing, or are they one in meaning and different only in phrasing?"
Some elder bhikkhus answered thus: "Friends, 'the fetter' and 'the dhammas that fetter' are different in meaning and also different in phrasing." But some [other] elder bhikkhus answered thus:
"Friends, 'the fetter' and 'the dhammas that fetter' are one in meaning and different only in phrasing."
Now on that occasion Citta the householder had arrived in Migapathaka on some business. 285 Then Citta the householder heard: "A number of elder bhikkhus, it is said, on returning from their alms round, had assembled in the pavilion after their meal and were sitting together when this conversation arose...." Then Citta the householder approached those elder bhikkhus, paid homage to them, sat down to one side, and said to them: "I have heard, venerable sirs, that when a number of elder bhikkhus were sitting together this conversation arose:
'Friends, "the fetter" and "the dhammas that fetter": are these things different in meaning and also different in phrasing, or are they one in meaning and different only in phrasing?"'
"That is so, householder."
"Venerable sirs, 'the fetter' and 'the dhammas that fetter' are different in meaning and also different in phrasing. I will give you a simile for this, since some wise people here understand the meaning of a statement by means of a simile.
"Suppose, venerable sirs, a black ox and a white ox were yoked together by a single harness or yoke. 286 Would one be speaking rightly if one were to say: 'The black ox is the fetter of the white ox; the white ox is the fetter of the black ox'?"
"No, householder. The black ox is not the fetter of the white ox nor is the white ox the fetter of the black ox, but rather the single harness or yoke by which the two are yoked together: that is the fetter there."
"So too, friend, the eye is not the fetter of forms nor are forms the fetter of the eye, but rather the desire(chand) & lust(raag) that arise there in dependence on both: that is the fetter there. The ear is not the fetter of sounds ... The nose is not the fetter of odours ... The tongue is not the fetter of tastes ... The body is not the fetter of tactile objects . . . The mind is not the fetter of mental phenomena(dhamma) nor are mental phenomena(dhamma) the fetter of the mind, but rather the desire(chand) & lust(raag) that arises there in dependence on both: that is the fetter there."
"It is a gain for you, householder, it is well gained by you, householder, in that you have the eye of illuminated-insight(panna) that ranges over the deep Word of the Buddha."
344. Isidatta (1)[]
On one occasion a number of elder bhikkhus were dwelling at Macchikasanda in the Wild Mango Grove. Then Citta the householder approached those elder bhikkhus, paid homage to them, sat down to one side, and said to them: "Venerable sirs, let the elders consent to accept tomorrow's meal from me."
The elder bhikkhus consented by silence. Then Citta the householder, having understood that the elders had consented, rose from his seat, paid homage to them, and departed, keeping them on his right.
When the night had passed, in the morning the elder bhikkhus dressed, took their bowls and outer robes, and went to the residence of Citta the householder. There they sat down on the appointed seats. Then Citta the householder approached the elder bhikkhus, paid homage to them, sat down to one side, and said to the venerable chief elder:
"Venerable Elder, it is said, 'diversity of elements(dhatu), diversity of elements.' In what way, venerable sir, has the diversity of elements been spoken of by the Lord (Buddha)?" 287
When this was said, the venerable chief elder was silent. A second time and a third time Citta the householder asked the same question, and a second time and a third time the venerable chief elder was silent. 288
Now on that occasion the Venerable Isidatta was the most junior bhikkhu(monk) in that Sangha(fraternity). 289 Then the Venerable Isidatta said to the venerable chief elder: "Allow me, venerable elder, to answer Citta the householder's question."
"Answer it, friend Isidatta."
"Now, householder, are you asking thus: 'Venerable elder, it is said, "diversity of elements, diversity of elements." In what way, venerable sir, has the diversity of elements been spoken of by the Lord (Buddha)?"'
"Yes, venerable sir."
"This diversity of elements(dhatu), householder, has been spoken of by the Lord (Buddha) thus: the eye element, form element, eye-consciousness element . .(similarly for ear, nose, tongue, touch, mind). . the mind element, mental-phenomena(dhamma) element, mind-consciousness element. It is in this way, householder, that the diversity of elements has been spoken of by the Lord (Buddha)."
Then Citta the householder, having delighted and rejoiced in the Venerable Isidatta's words, with his own hand served and satisfied the elder bhikkhus with the various kinds of delicious food. When the elder bhikkhus had finished eating and had put away their bowls, 290 they rose from their seats and departed.
Then the venerable chief elder said to the Venerable Isidatta:
"It is good, friend Isidatta, that the answer to this question occurred to you. The answer did not occur to me. Therefore, friend Isidatta, whenever a similar question comes up at some other time, you should clear it up." 291
345. Isidatta (2)[]
(Opening as in the preceding sutta down to:)
Then Citta the householder approached the elder bhikkhus(monks), to them, sat down to one side, and said to the venerable chief elder:
"Venerable Elder, there are various views that arise in the world: 'The world is eternal' or 'The world is not eternal'; or 'The world is finite' or 'The world is infinite'; or 'The soul(jivam) and the body are the same' or 'The soul(jivam) is one thing, the body is another'; or 'The Tathagata exists after death,' or 'The Tathagata does not exist after death,' or 'The Tathagata both exists and does not exist after death,' or 'The Tathagata neither exists nor does not exist after death' - these as well as the sixty-two views mentioned in the Brahmajala. 292 Now when what exists do these views come to be? When what is nonexistent do these views not come to be?"
When this was said, the venerable chief elder was silent. A second time and a third time Citta the householder asked the same question, and a second time and a third time the venerable chief elder was silent.
Now on that occasion the Venerable Isidatta was the most junior bhikkhu(monk) in that Sangha(fraternity). Then the Venerable Isidatta said to the venerable chief elder: "Allow me, venerable elder, to answer Citta the householder's question."
"Answer it, friend Isidatta."
"Now, householder, are you asking thus: 'Venerable elder, there are various views that arise in the world: "The world is eternal" ... - these as well as the sixty-two speculative views mentioned in the Brahmajala(Sutta DN1). Now when what exists do these views come to be? When what is nonexistent do these views not come to be?'"
"Yes, venerable sir."
"As to the various views that arise in the world, householder, 'The world is eternal' .. . - these as well as the sixty-two speculative views mentioned in the Brahmajala: when there is body-identity-view(sakkaya-ditthi), these views come to be; when there is no body-identity-view, these views do not come to be."
"But, venerable sir, how does body-identity-view come to be?"
"Here, householder, the uninstructed worldling, who has no regard for the noble ones and is unskilled and undisciplined in their dhamma(path,law), who has no regard for the good persons and is Unskilled and undisciplined in their Dhamma, regards form as self, or self as possessing form, or form as in self, or self as in form. He regards sensation(vedana) as self ... perception(sanna sans. sangya) as self ... sankhara(compulsive-behavior-conditioning) as self ... consciousness(vinnana sans. vigyan) as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. It is in such a way that body-identity-view comes to be."
"And, venerable sir, how does body-identity-view not come to be?"
"Here, householder, the instructed noble disciple, who has regard for the noble ones and is skilled and disciplined in their Dhamma, who has regard for the good persons and is skilled and disciplined in their Dhamma, does not regard form as self, or self as possessing form, or form as in self, or self as in form. He does not regard sensation(vedana) as self ... or perception as self ... or sankhara(compulsive-behavior-conditioning) as self ... or consciousness as self ... or self as in conciousness. It is in such a way that body-identity-view(sakkaya-ditthi) does not come to be."
"Venerable sir, where does Master Isidatta come from?"
"I come from Avanti, householder."
"There is, venerable sir, a clansman from Avanti named Isidatta, an unseen friend of ours, who has gone-forth(initiated,pabajjit). Has the venerable one ever met him?"
"Yes, householder."
"Where is that venerable one now dwelling, venerable sir?"
When this was said, the Venerable Isidatta was silent.
"Is the master Isidatta?"
"Yes, householder."
"Then let Master Isidatta delight(nandi\anand) in the delightful Wild Mango Grove at Macchikasanda. I will be zealous in providing Master Isidatta with robes, almsfood, lodgings, and medicinal requisites."
"That is kindly said, householder."
Then Citta the householder, having delighted and rejoiced in the Venerable Isidatta's words, with his own hand served and satisfied the elder bhikkhus with the various kinds of delicious food. When the elder bhikkhus had finished eating and had put away their bowls, they rose from their seats and departed.
Then the venerable chief elder said to the Venerable Isidatta:
"It is good, friend Isidatta, that the answer to this question occurred to you. The answer did not occur to me. Therefore, friend Isidatta, whenever a similar question comes up at some other time, you should clear it up."
Then the Venerable Isidatta set his lodging in order and, taking bowl and robe, he left Macchikasanda. When he left Macchikasanda, he left for good and he never returned. 293
346. Mahaka's Miracle (Mahakapatihariya sans. Mahak-pratiharya)[]
On one occasion a number of elder bhikkhus were dwelling at Macchikasanda in the Wild Mango Grove. Then Citta the householder approached those elder bhikkhus, paid homage to them, sat down to one side, and said to them: "Venerable sirs, let the elders consent to accept tomorrow's meal from me in my cowshed."
The elder bhikkhus consented by silence. Then Citta the householder, having understood that the elders had consented, rose from his seat, paid homage to them, and departed, keeping them on his right.
When the night had passed, in the morning the elder bhikkhus dressed, took their bowls and outer robes, and went to the cowshed of Citta the householder. There they sat down on the appointed seats.
Then Citta the householder, with his own hand, served and satisfied the elder bhikkhus with delicious milk-rice made with ghee. When the elder bhikkhus had finished eating and had put away their bowls, they rose from their seats and departed.
Then Citta the householder, having said, "Give away the remainder," followed close behind the elder bhikkhus. Now on that occasion the heat was sweltering, 294 and the elders went along as if their bodies were melting because of the food they had eaten.
Now on that occasion the Venerable Mahaka was the most junior bhikkhu(monk) in that Sangha(fraternity). Then the Venerable Mahaka said to the venerable chief elder: "It would be good, venerable elder, if a cool wind would blow, and a canopy of clouds would form, and the sky would drizzle."
"That would be good, friend."
Then the Venerable Mahaka performed such a feat of spiritual-power(iddhi\riddhi) that a cool wind blew, and a canopy of clouds formed, and the sky drizzled.
Then it occurred to Citta the householder: "Such is the spiritual-power(iddhi\riddhi) and might possessed by the most junior bhikkhu in this Sangha!"
Then, when the Venerable Mahaka arrived at the monastery, he said to the venerable chief elder: "Is this much enough. Venerable Elder?"
"That's enough, friend Mahaka. What's been done is sufficient friend Mahaka, what's been offered is sufficient."
Then the elder bhikkhus went to their dwellings and the Venerable Mahaka went to his own dwelling.
Then Citta the householder approached the Venerable Mahaka, paid homage to him, sat down to one side, and said to him: "It would be good, venerable sir, if Master Mahaka would show me a superhuman miracle of spiritual power."
"Then, householder, spread your cloak upon the verandah and scatter a bundle of grass upon it."
"Yes, venerable sir," Citta the householder replied, and he spread his cloak upon the verandah and scattered a bundle of grass upon it.
Then, when he had entered his dwelling and shut the bolt, the Venerable Mahaka performed a feat of spiritual-power(iddhi\riddhi) such that a flame shot through the keyhole and the chink of the door and burnt the grass but not the cloak. 295 Citta the householder shook out his cloak and stood to one side, shocked and terrified.
Then the Venerable Mahaka came out of his dwelling and said to Citta the householder: "Is this much enough, householder?"
"That's enough. Venerable Mahaka. What's been done is sufficient, Venerable Mahaka, what's been offered is sufficient. Let Master Mahaka delight(nandi\anand) in the delightful Wild Mango Grove at Macchikasanda. I will be zealous in providing Master Mahaka with robes, almsfood, lodgings, and medicinal requisites."
"That is kindly said, householder."
Then the Venerable Mahaka set his lodging in order and, taking bowl and robe, he left Macchikasanda. When he left Macchikasanda, he left for good and he never returned.
347. Kamabhu (1)[]
On one occasion the Venerable Kamabhu was dwelling at Macchikasanda in the Wild Mango Grove. Then Citta the householder approached the Venerable Kamabhu, paid homage to him and sat down to one side. The Venerable Kamabhu then said to him
"This has been said, householder:
"'With faultless wheel and a white awning. The one-spoked chariot rolls. See it coming, trouble-free. The stream cut, without bondage.' 296
How, householder, should the meaning of this brief statement be understood in detail?"
"Was this stated by the Lord (Buddha), venerable sir?"
"Yes, householder."
"Then wait a moment, venerable sir, while I consider its meaning."
Then, after a moment's silence, Citta the householder said to the Venerable Kamabhu:
"'Faultless': this, venerable sir, is a designation for the virtues. 'White awning': this is a designation for liberation(vimutti sans. vimukti). 'One spoke': this is a designation for meditation. 'Rolls': this is a designation for going forward and returning. 'Chariot': this is a designation for this body consisting of the four great elements(dhatu), originating from mother and father, built up out of rice and gruel, subject to impermanence(anicca sans. anitya), to being worn and rubbed away, to breaking apart and dispersal.
"Lust(raag), venerable sir, is trouble; hatred(dosa\dvesh) is trouble; delusion(moha) is trouble. For a bhikkhu(monk) whose defilements are destroyed, these have been abandoned, cut off at the root, made like palm stumps, obliterated so that they are no more subject to future arising. Therefore the bhikkhu whose defilements are destroyed is called 'trouble-free.' The 'one who is coming' is a designation for the arahant.
"'The stream': this, venerable sir, is a designation for craving(tanha sans. trishna). For a bhikkhu whose defilements are destroyed, this has been abandoned, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising. Therefore the bhikkhu whose defilements are destroyed is called 'one with the stream cut.'
"Lust(raag), venerable sir, is bondage; hatred(dosa\dvesh) is bondage; delusion(moha) is bondage. For a bhikkhu whose defilements are destroyed, these have been abandoned, cut off at the root, made like palm stumps, obliterated so that they are no more subject to future arising. Therefore the bhikkhu whose defilements are destroyed is called 'one no more in bondage.'
"Thus, venerable sir, when it was said by the the Lord (Buddha):
"'With faultless wheel and a white awning.
The one-spoked chariot rolls.
See it coming, trouble-free,
The stream cut, without bondage'
it is in such a way that I understand in detail the meaning of what was stated by the Lord (Buddha) in brief."
"It is a gain for you, householder, it is well gained by you, householder, in that you have the eye of illuminated-insight(panna) that ranges over the deep Word of the Buddha."
348. Kamabhu (2)[]
On one occasion the Venerable Kamabhu was dwelling at Macchikasanda in the Wild Mango Grove. Then Citta the householder approached the Venerable Kamabhu, paid homage to him, sat down to one side, and said to him: "Venerable sir, how many kinds of sankhara([karma]sanskaras, compulsive-behavior-conditioning) are there?" 297
"There are, householder, three kinds of sankhara([karma]sanskaras, compulsive-behavior-conditioning): the bodily sankhara, the verbal sankhara, and the mental sankhara." 298
"Good, venerable sir," Citta the householder said. Then, having delighted and rejoiced in the Venerable Kamabhu's statement, he asked him a further question: "But, venerable sir, what is the bodily sankhara(behavior-conditioning)? What is the verbal sankhara(behavior-conditioning)? What is the mental sankhara(behavior-conditioning)?"
"In-breathing and out-breathing, householder, are the bodily sankhara(behavior-conditioning); thought and examination are the verbal sankhara(behavior-conditioning); perception(sanna sans. sangya) and sensation(vedana) are the mental sankhara(behavior-conditioning)."
"Good, venerable sir," Citta the householder said. Then ... he asked him a further question: "But, venerable sir, why are in-breathing and out-breathing the bodily sankhara(behavior-conditioning)? Why are thought and examination the verbal sankhara(behavior-conditioning)? Why are perception and sensation(vedana) the mental sankhara(compulsive-behavior-conditioning)?"
"Householder, in-breathing and out-breathing are bodily, these dhammas(attributes,law) are dependent upon the body; that is why in-breathing and out-breathing are the bodily sankhara(behavior-conditioning). First one thinks and examines, then afterwards one breaks into speech; that is why thought and examination are the verbal sankhara(behavior-conditioning). Perception and sensation(vedana) are mental, these dhammas are dependent upon the mind; that is why perception and sensation(vedana) are the mental sankhara(behavior-conditioning)."
Saying, "Good, venerable sir,"... he then asked him a further question: "Venerable sir, how does the attainment of the cessation(nirodha) of perception and sensation(vedana) come about?" 299
"Householder, when a bhikkhu(monk) is attaining the cessation of perception and sensation(vedana), it does not occur to him: 'I will attain the cessation of perception and sensation(vedana)', or 'I am attaining the cessation of perception and sensation(vedana)' or 'I have attained the cessation of perception and sensation(vedana)'; [294] but rather his mind has previously been developed in such a way that it leads him to such a state." 300
Saying, "Good, venerable sir,"... he then asked him a further question: "Venerable sir, when a bhikkhu is attaining the cessation of perception and sensation(vedana), which of these ceases first in him: the bodily sankhara(behavior-conditioning), the verbal sankhara(behavior-conditioning), or the mental sankhara(behavior-conditioning)?"
"Householder, when a bhikkhu is attaining the cessation of perception and sensation(vedana), first the verbal sankhara(compulsive-behavior-conditioning) ceases, after that the bodily sankhara(behavior-conditioning), and after that the mental sankhara(behavior-conditioning)." 301
Saying, "Good, venerable sir,"... he then asked him a further question: "Venerable sir, what is the difference between one who is dead and gone, and a bhikkhu who has attained the cessation of perception and sensation(vedana)?"
"Householder, in the case of one who is dead and gone, the bodily sankhara(compulsive-behavior-conditioning) has ceased and subsided, the verbal sankhara(behavior-conditioning) has ceased and subsided, the mental sankhara(behavior-conditioning) has ceased and subsided; his vitality is extinguished, his physical heat has been dissipated, and his faculties are fully broken up. In the case of a bhikkhu who has attained the cessation of perception and sensation(vedana), the bodily sankhara(behavior-conditioning) has ceased and subsided, the verbal sankhara(behavior-conditioning) has ceased and subsided, the mental sankhara(behavior-conditioning) has ceased and subsided; but his vitality is not extinguished, his physical heat has not been dissipated, and his faculties are serene. 302 This is the difference between one who is dead and gone, and a bhikkhu who has attained the cessation of perception and sensation(vedana)."
Saying, "Good, venerable sir,"... he then asked him a further question: "Venerable sir, how does emergence from the cessation of perception and sensation(vedana) come about?"
"Householder, when a bhikkhu is emerging from the attainment of the cessation of perception(sanna sans. sangya) and sensation(vedana), it does not occur to him: 'I will emerge from the attainment of the cessation of perception and sensation(vedana)', or 'I am emerging from the attainment of the cessation of perception and sensation(vedana)', or 'I have emerged from the attainment of the cessation of perception and sensation(vedana)'; but rather his mind has previously been developed in such a way that it leads him to such a state." 303
Saying, "Good, venerable sir,"... he then asked him a further question: "Venerable sir, when a bhikkhu is emerging from the attainment of the cessation of perception and sensation(vedana), which of these arises first in him: the bodily sankhara(behavior-conditioning), the verbal sankhara(behavior-conditioning), or the mental sankhara(behavior-conditioning)?"
"Householder, when a bhikkhu is emerging from the attainment of the cessation of perception and sensation(vedana), first the mental sankhara(behavior-conditioning) arises, after that the bodily sankhara(behavior-conditioning), and after that the verbal sankhara(compulsive-behavior-conditioning)." 304
Saying, "Good, venerable,"... he then asked him a further question: "Venerable sir, when a bhikkhu has emerged from the attainment of the cessation of perception and sensation(vedana), how many kinds of contact(phassa/sparsh) touch him?"
"Householder, when a bhikkhu has emerged from the attainment of the cessation of perception and sensation(vedana), three kinds of contact(phassa/sparsh) touch him: emptiness-contact(phassa/sparsh), noncausative(animitta)-contact(phassa/sparsh), undirected contact(phassa/sparsh)." 305
Saying, "Good, venerable sir,"... he then asked him a further question: "Venerable sir, when a bhikkhu has emerged from the attainment of the cessation of perception and sensation(vedana), towards what does his mind slant, slope, and incline?"
"Householder, when a bhikkhu has emerged from the attainment of the cessation of perception and sensation(vedana), his mind slants, slopes, and inclines towards seclusion." 306
"Good, venerable sir," Citta the householder said. Then, having delighted and rejoiced in the Venerable Kamabhu's statement, he asked him a further question: "Venerable sir, how many dhammas(attributes,law) are helpful for the attainment of the cessation of perception and sensation(vedana)?"
"Indeed, householder, you are asking last what should have been asked first; but still I will answer you. For the attainment of the cessation of perception and sensation(vedana), two dhammas are helpful: serenity(samatha/equanimity) and insight meditation(Vipassana)." 307
349. Godatta[]
On one occasion the Venerable Godatta was dwelling at Macchikasanda in the Wild Mango Grove. Then Citta the householder approached the Venerable Godatta, paid homage to him, and sat down to one side. The Venerable Godatta then said to him as he was sitting to one side: 308
"Householder, the measureless liberation(vimutti sans. vimukti) of mind, the liberation of mind by nothingness, the liberation of mind by emptiness, and the noncausative(animitta) liberation of mind: are these dhammas(attributes,law) different in meaning and also different in phrasing, or are they one in meaning and different only in phrasing?"
"There is a method, venerable sir, by which these dhammas are different in meaning and also different in phrasing, and there is a method by which they are one in meaning and different only in phrasing.
"And what, venerable sir, is the method by which these dhammas are different in meaning and also different in phrasing? Here a bhikkhu(monk) dwells pervading one quarter with a mind imbued with lovingkindness(metta\maitri), likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with lovingkindness(metta\maitri), vast, exalted, measureless, without hostility, without ill will. He dwells pervading one quarter with a mind imbued with compassion ... with a mind imbued with altruistic joy . . . with a mind imbued with equanimity(upekkha sans. upeksha), likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity(upekkha), vast, exalted, measureless, without hostility, without ill will. This is called the measureless liberation of mind. 309
"And what, venerable sir, is the liberation of mind by nothingness? Here, by completely transcending the faculty of the infinity of consciousness(vinnana sans. vigyan), aware that 'there is nothing,' a bhikkhu enters and dwells in the faculty of nothingness. This is called the liberation of mind by nothingness. 310
"And what, venerable sir, is the liberation of mind by emptiness? Here a bhikkhu, gone to the forest or to the foot of a tree or to an empty hut, thinks: 'Empty is this of self or of what belongs to self.' This is called the liberation(vimutti sans. vimukti) of mind by emptiness. 311
"And what, venerable sir, is the noncausative(animitta) liberation of mind? Here, with nonattention to all causatives(nimitta), a bhikkhu enters and dwells in the noncausative(animitta) samadhi(trance)state of mind. This is called the noncausative(animitta) liberation of mind. 312
"This, venerable sir, is the method by which these dhammas are different in meaning and also different in phrasing. 313 And what, venerable sir, is the method by which these dhammas are one in meaning and different only in phrasing?
"Lust(raag), venerable sir, is a maker of measurement, hatred(dosa\dvesh) is a maker of measurement, delusion(moha) is a maker of measurement. For a bhikkhu whose defilements are destroyed, these have been abandoned, cut off at the root, made like palm stumps, obliterated so that they are no more subject to future arising. To whatever extent there are measureless liberations of mind, the unshakable liberation(vimutti sans. vimukti) of mind is declared the chief among them. 314 Now that unshakable liberation of mind is empty of lust, empty of hatred(dosa\dvesh), empty of delusion(moha).
"Lust(raag), venerable sir, is a something, hatred(dosa\dvesh) is a something, delusion(moha) is a something. 315 For a bhikkhu whose defilements are destroyed, these have been abandoned, cut off at the root, made like palm stumps, obliterated so that they are no more subject to future arising. To whatever extent there are liberations of mind by nothingness, the unshakable liberation of mind is declared the chief among them. Now that unshakable liberation of mind is empty of lust, empty of hatred(dosa\dvesh), empty of delusion(moha).
"Lust(raag), venerable sir, is a maker of causatives(nimitta), hatred(dosa\dvesh) is a maker of causatives(nimitta), delusion(moha) is a maker of causatives(nimitta). 316 For a bhikkhu whose defilements are destroyed, these have been abandoned, cut off at the root, made like palm stumps, obliterated so that they are no more subject to future arising. To whatever extent there are noncausative(animitta) liberation of mind, the unshakable liberation(vimutti sans. vimukti) of mind is declared the chief among them. Now that unshakable liberation of mind is empty of lust(raag), empty of hatred(dosa\dvesh), empty of delusion(moha).
"This, venerable sir, is the method by which these dhammas are one in meaning and different only in phrasing." 317
"It is a gain for you, householder, it is well gained by you, householder, in that you have the eye of illuminated-insight(panna) that ranges over the deep Word of the Buddha."
350. Nigantha Nataputta (A.k.a Mahavira )[]
Now on that occasion Nigantha Nataputa had arrived at Macchikasanda together with a large retinue of niganthas 318 Citta the householder heard about this and, together with a number of lay followers, approached Nigantha Nataputta. 319 He exchanged greetings with Nigantha Nataputta and, when they had concluded their greetings and cordial talk, sat down to one side. Nigantha Nataputta then said to him:
"Householder, do you have faith in the ascetic Gotama when he says: 'There is a samadhi(trance)state without thought and examination, there is a cessation(nirodha) of thought and examination'?" 320
"In this matter, venerable sir, I do not go by faith in the Lord (Buddha) 321 when he says: 'There is a samadhi(trance)state without thought and examination, there is a cessation of thought and examination.'"
When this was said, Nigantha Nataputta looked up proudly 322 towards his own retinue and said: "See this, sirs! How straight forward is this Citta the householder! How honest and open! One who thinks that thought and examination can be stopped might imagine he could catch the wind in a net or arrest the current of the river Ganges with his own fist."
"What do you think, venerable sir, which is superior: knowledge or faith?"
"Knowledge, householder, is superior to faith."
"Well, venerable sir, to whatever extent I wish, secluded from sensual pleasures, secluded from harmful(akusala sans. akushal) 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. Then, to whatever extent I wish, with the subsiding of thought and examination, I enter and dwell in the second jhana.... Then, to whatever extent I wish, with the fading away as well of bliss(piti/preeti) ... I enter and dwell in the third jhana. . . . Then, to whatever extent I wish, with the abandoning of happiness and sorrow ... I enter and dwell in the fourth jhana.
"Since I know and see thus, venerable sir, in what other ascetic or brahmin need I place faith regarding the claim that there is a samadhi(trance)state without thought and examination, a cessation(nirodha) of thought and examination?"
When this was said, Nigantha Nataputta looked askance at his own retinue and said: "See this, sirs! How crooked is this Citta the householder! How fraudulent and deceptive!"
"Just now, venerable sir, we understood you to say: 'See this, sirs! How straightforward is this Citta the householder! How honest and open!' - yet now we understand you to say: 'See this, sirs! How crooked is this Citta the householder! How fraudulent and deceptive!' If your former statement is true, venerable sir, then your latter statement is false, while if your former statement is false, then your latter statement is true.
"Further, venerable sir, these ten reasonable questions come up. When you understand their meaning, then you might respond to me along with your retinue. 323 One question, one synopsis, one answer. Two questions, two synopses, two answers. Three ... four ... five ... six ... seven ... eight ... nine ... ten questions, ten synopses, ten answers."
Then Citta the householder rose from his seat and departed without having asked Nigantha Nataputta these ten reasonable questions. 324
351. The Naked Ascetic Kassapa (Acelakassapa)[]
Now on that occasion the naked ascetic Kassapa, who in lay life had been an old friend of Citta the householder, had arrived in Macchikasanda. Citta the householder heard about this and approached the naked ascetic Kassapa. He exchanged greetings with him and, when they had concluded their greetings and cordial talk, he sat down to one side and said to him:
"How long has it been Venerable Kassapa, since you went forth?"
"It has been thirty years, householder, since I went forth."
"In these thirty years, venerable sir, have you attained any superhuman distinction in knowledge and vision worthy of the noble ones, 325 any dwelling in comfort?"
"In these thirty years since I went forth, householder, I have not attained any superhuman distinction in knowledge and vision worthy of the noble ones, no dwelling in comfort, but only nakedness, and the shaven head, and the brush for cleaning my seat." 326
When this was said, Citta the householder said to him: "It is wonderful indeed, sir! It is amazing indeed, sir! How well expounded is the dhamma(path,law) 327 in that, after thirty years, you have not attained any superhuman distinction in knowledge and vision worthy of the noble ones, no dwelling in comfort, but only nakedness, and the shaven head, and the brush for cleaning your seat."
"But, householder, how long has it been it since you became a lay follower?"
"In my case too, venerable sir, it has been thirty years."
"In these thirty years, householder, have you attained any superhuman distinction in knowledge and vision worthy of the noble ones, any dwelling in comfort?"
"How could I not, venerable sir? 328 For to whatever extent I wish, secluded from sensual pleasures, secluded from harmful(akusala sans. akushal) 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. Then, to whatever extent I wish, with the subsiding of thought and examination, I enter and dwell in the second jhana.... Then, to whatever extent I wish, with the fading away as well of bliss(piti/preeti) ... I enter and dwell in the third jhana.... Then, to whatever extent I wish, with the abandoning of happiness and sorrow ... I enter and dwell in the fourth jhana. Further, if I were to die before the Lord (Buddha) does, it would not be surprising if the Lord (Buddha) were to declare of me: 'There is no fetter bound by which Citta the householder could rebirth to this world.'" 329
When this was said, the naked ascetic Kassapa said to Citta the householder: "It is wonderful indeed, sir! It is amazing indeed, sir! How well expounded is the Dhamma, in that a layman clothed in white can attain a superhuman distinction in knowledge and vision worthy of the noble ones, a dwelling in comfort.
May I receive the going-forth(initiation,pabajja) in this Dhamma and Discipline, may I receive the higher ordination(upsampada)?"
Then Citta the householder took the naked ascetic Kassapa to the elder bhikkhus and said to them: "Venerable sirs, this naked ascetic Kassapa is an old friend of ours from lay life. Let the elders give him the going-forth(initiation,pabajja), let them give him the higher ordination. I will be zealous in providing him with robes, almsfood, lodging, and medicinal requisites."
Then the naked ascetic Kassapa received the going-forth(initiation,pabajja) in this Dhamma and Discipline, he received the higher ordination. 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.
352. Seeing the Sick (Gilanadassana sans. Gilanit-darshan)[]
Now on that occasion Citta the householder was sick, afflicted, gravely ill. Then a number of park devatas(angels), grove devatas, tree devatas, and devatas dwelling in medicinal herbs and forest giants assembled and said to Citta the householder: "Make a wish, householder, thus: 'May I become a wheel-turning monarch in the future!"'
When this was said, Citta the householder said to those devatas: "That too is impermanent; that too is unstable; one must abandon that too and pass on."
When this was said, Citta the householder's friends and companions, relatives and kinsmen, said to him: "Remain in meditation, master. Don't babble."
"What did I say that makes you speak to me thus."
"You said to us: 'That too is impermanent; that too is unstable, one must abandon that too and pass on.'"
"That was because park devatas, grove devatas, tree devatas, and devatas dwelling in medicinal herbs and forest giants assembled and said to me: 'Make a wish, householder, thus: "May I become a wheel-turning monarch in the future!"' And I said to them: 'That too is impermanent; that too is unstable; one must abandon that too and pass on.'"
"What advantage do those devatas see, master, that they speak to you thus?"
"It occurs to those devatas: 'This Citta the householder is virtuous, of good character. If he should wish: "May I become a wheel-turning monarch in the future!" - as he is virtuous, this wish of his would succeed because of its purity. The righteous king of righteousness will provide righteous offerings.' 330 Seeing this advantage, those devatas assembled and said: 'Make a wish, householder, thus: "May I become a wheel-turning monarch in the future!'" And I said to them: 'That too is impermanent; that too is unstable; one must abandon that too and pass on.'"
"Then instruct us too, householder."
"Therefore, you should train yourselves thus: 'We will be possessed of 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)."
"'We will be possessed of confirmed confidence in the Dhamma 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."
"'We will be possessed of confirmed confidence in the Sangha 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."
"'Whatever there may be in our family that can be given away, all that we will share unreservedly with the virtuous ones who are of good character.' It is in such a way that you should train yourselves."
Then, having inspired confidence in the Buddha, the Dhamma, and the Sangha among his friends and colleagues, his relatives and kinsmen, and having instructed them in generosity, 331 Citta the householder passed away.
Chapter 8 : Connected Discourses to Village Headmen (Gamanisamyutta) {Samyutta-42}[]
353. Canda[]
At Savatthi. Then the village headman Canda the Wrathful 332 approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him: "Venerable sir, what is the cause and reason why someone here is reckoned as wrathful? And what is the cause and reason why someone here is reckoned as gentle?" 333
"Here, headman, someone has not abandoned lust(raag). Because he has not abandoned lust, other people irritate him. Being irritated by others, he manifests irritation: he is reckoned as wrathful. He has not abandoned hatred(dosa\dvesh). Because he has not abandoned hatred(dosa\dvesh), other people irritate him. Being irritated by others, he manifests irritation: he is reckoned as wrathful. He has not abandoned delusion(moha). Because he has not abandoned delusion(moha), other people irritate him. Being irritated by others, he manifests irritation: he is reckoned as wrathful.
"This, headman, is the cause and reason why someone here is reckoned as wrathful.
"Here, headman, someone has abandoned lust. Because he has abandoned lust(raag), other people do not irritate him. Not being irritated by others, he does not manifest irritation: he is reckoned as gentle. He has abandoned hatred(dosa\dvesh). Because he has abandoned hatred(dosa\dvesh), other people do not irritate him. Not being irritated by others, he does not manifest irritation: he is reckoned as gentle. He has abandoned delusion(moha). Because he has abandoned delusion(moha), other people do not irritate him. Not being irritated by others, he does not manifest irritation: he is reckoned as gentle.
"This, headman, is the cause and reason why someone here is reckoned as gentle."
When this was said, Canda the headman said to the Lord (Buddha):
"Magnificent, venerable sir! Magnificent, venerable sir! The dhamma(path,law) 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. From today let the Lord (Buddha) remember me as a lay follower who has gone for refuge for life."
354. Talaputa[]
On one occasion the Lord (Buddha) was dwelling at Rajagaha in the Bamboo-Grove(Veluvan), the Squirrel-Sanctuary(Kalandak-Nivap). Then Talaputa the troupe headman 334 approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him: "Venerable sir, I have heard it said among actors of old in the lineage of teachers: 'If an actor, in the theatre or the arena, entertains and amuses people by truth and lies, 335 then with the breakup of the body, after death, he is reborn in the company of the laughing devas(angels).' What does the Lord (Buddha) say about that?"
"Enough, headman, let it be! Don't ask me that!"
A second time and a third time Talaputa the troupe headman said: "Venerable sir, I have heard it said among actors of old in the lineage of teachers: ... . What does the Lord (Buddha) say about that?"
"Surely, headman, I am not getting through to you 336 when I say, 'Enough, headman, let it be! Don't ask me that!' But still, I will answer you. In the theatre or arena, among beings who are not yet free from lust(raag), who are bound by the bondage of lust(raag), an actor entertains them with titillating things that excite them even more strongly to desirables. In the theatre or arena, among beings who are not yet free from hatred(dosa\dvesh), who are bound by the bondage of hatred(dosa\dvesh), an actor entertains them with infuriating things that excite them even more strongly to hatred(dosa\dvesh). In the theatre or arena, among beings who are not yet free from delusion(moha), who are bound by the bondage of delusion(moha), an actor entertains them with bewildering things that excite them even more strongly to delusion(moha).
"Thus, being intoxicated and slothful(in pamada) himself, having made others intoxicated and slothful, with the breakup of the body after death, he is reborn in the 'Hell of Laughter.' 337 But should he hold such a view as this: 'If an actor, in the theatre or the arena, entertains and amuses people by truth and lies, then with the breakup of the body, after death, he is reborn in the company of the laughing devas' -that is a wrong view on his part. For a person with wrong view, I say, there is one of two destinations: either hell or the animal realm." 338
When this was said, Talaputa the troupe headman cried out and burst into tears. [The Lord (Buddha) said:] "So I did not get through to you when I said, 'Enough, headman, let it be! Don't ask me that!"'
"I am not crying, venerable sir, because of what the Lord (Buddha) said to me, but because I have been tricked, cheated, and deceived for a long time by those actors of old in the lineage of teachers who said: 'If an actor, in the theatre or the arena, entertains and amuses people by truth and lies, then with the breakup of the body, after death, he is reborn in the company of the laughing devas.'
"Magnificent, venerable sir! Magnificent, venerable sir! The dhamma(path,law) 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 Sangha. May I receive the going-forth(initiation,pabajja) under the Lord (Buddha), venerable sir, may I receive the higher ordination(upsampada)?"
Then Talaputa the troupe headman received the going-forth(initiation,pabajja) under the Lord (Buddha), he received the higher ordination. And soon, not long after his higher ordination ... the Venerable Talaputa became one of the arahants.
355. Yodhajiva (sans. Yudhhajivi)[]
Then the headman Yodhajiva the Mercenary 339 approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him: "Venerable sir, I have heard it said by mercenaries of old in the lineage of teachers: 'When a mercenary is one who strives and exerts himself in battle, if others kill him and finish him off while he is striving and exerting himself in battle, then with the breakup of the body, after death, he is reborn in the company of the battle-slain devas(angels).' 340 What does the Lord (Buddha) say about that?"
"Enough, headman, let it be! Don't ask me that!"
A second time and a third time Yodhajiva the headman said:
"Venerable sir, I have heard it said by mercenaries of old in the lineage of teachers: ... What does the Lord (Buddha) say about that?".
"Surely, headman, I am not getting through to you when I say, 'Enough, headman, let it be! Don't ask me that!' But still, I will answer you. When, headman, a mercenary is one who strives and exerts himself in battle, his mind is already low, depraved, misdirected by the thought: 'Let these beings be killed, slaughtered, annihilated, destroyed, or exterminated.' If others then kill him and finish him off while he is striving and exerting himself in battle, then with the breakup of the body, after death, he is reborn in the 'Battle-Slain Hell.' 341 But should he hold such a view as this: 'When a mercenary strives and exerts himself in battle, if others kill him and finish him off while he is striving and exerting himself in battle, then with the breakup of the body, after death, he is reborn in the company of the battle-slain devas' - that is a wrong view on his part. For a person with wrong view, I say, there is one of two destinations: either hell or the animal realm."
When this was said, Yodhajiva the headman cried out and burst into tears. [The Lord (Buddha) said:] "So I did not get through to you when I said, 'Enough, headman, let it be! Don't ask me that!"'
"I am not crying, venerable sir, because of what the Lord (Buddha) said to me, but because I have been tricked, cheated, and deceived for a long time by those mercenaries of old in the lineage of teachers who said: 'When a mercenary is one who strives and exerts himself in battle, if others kill him and finish him off while he is striving and exerting himself in battle, then with the breakup of the body, after death, he is reborn in the company of the battle-slain devas.'
"Magnificent, venerable sir!... From today let the Lord (Buddha) remember me as a lay follower who has gone for refuge for life."
356. Hattharoha[]
Then the headman Hattharoha the Elephant Warrior approached the Lord (Buddha) ... ( text is same as previous 355, ending:) "... who has gone for refuge for life."
357. Assaroha (sans. Ashvaroha)[]
Then the headman Assaroha the Cavalry Warrior approached the Lord (Buddha) . . . and said to him:
( All as in 355 except phrased in terms of the cavalry warrior (assaroha) who strives and exerts himself in battle.)
358. Asibandhakaputta[]
On one occasion the Lord (Buddha) was dwelling at Nalanda in Pavarika's-Mango-Grove(Pavarik-AmbaVana). Then Asibandhakaputta the headman approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him: "Venerable sir, the brahmins of the western region - those who carry around waterpots, wear garlands of water plants, immerse themselves in water, and tend the sacred fire - are said to direct a dead person upwards, to guide him along, and conduct him to heaven. 342 But the Lord (Buddha), the Arahant, the Perfectly Enlightened One, is able to bring it about that with the breakup of the body, after death, the entire world might be reborn in a good destination(sugati), in a heavenly world."
"Well then, headman, I will question you about this. Answer as you see fit. What do you think, headman? Suppose there is a person here who destroys life, takes what is not given, engages in sexual misconduct, speaks falsely, speaks divisively, speaks harshly, chatters idly, one who is covetous, full of ill will, and holds wrong view. Then a great crowd of people would come together and assemble around him, and they would send up prayers and recite praise and circumambulate him making reverential salutations, saying: 'With the breakup of the body, after death, may this person be reborn in a good destination(sugati), in a heavenly world.' What do you think, headman? Because of the prayers of the great crowd of people, because of their praise, because they circumambulate him making reverential salutations, would that person, with the breakup of the body, after death, be reborn in a good destination(sugati), in a heavenly world?"
"No, venerable sir."
"Suppose, headman, a person would hurl a huge boulder into a deep pool of water. Then a great crowd of people would come together and assemble around it, and they would send up prayers and recite praise and circumambulate it making reverential salutations, saying: 'Emerge, good boulder! Rise up, good boulder! Come up on to high ground, good boulder!' What do you think, headman? Because of the prayers of the great crowd of people, because of their praise, because they circumbmbulate it making reverential salutations, would that boulder emerge, rise up, and come up on to high ground?"
"No, venerable sir."
"So, too, headman, if a person is one who destroys life . . . and holds wrong view, even though a great crowd of people would come together and assemble around him ... still, with the breakup of the body, after death, that person will be reborn in a state of misery, in a bad destination, in the nether world, in hell.
"What do you think, headman? Suppose there is a person here who abstains from the decay\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, one who is not covetous, without ill will, who holds right view. Then a great crowd of people would come together and assemble around him, and they would send up prayers and recite praise and circumambulate him making reverential salutations, saying: 'With the breakup of the body, after death, may this person be reborn in a state of misery, in a bad destination, in the nether world, in hell.' What do you think, headman? Because of the prayers of the great crowd of people, because of their praise, because they circumambulate him making reverential salutations, would that person, with the breakup of the body, after death, be reborn in a state of misery ... in hell?"
"No, venerable sir."
"Suppose, headman, a man submerges a pot of ghee or a pot of oil in a deep pool of water and breaks it. Any of its shards or fragments there would sink downwards, but the ghee or oil would rise upwards. Then a great crowd of people would come together and assemble around it, and they would send up prayers and recite praise and circumambulate it making reverential salutations, saying: 'Sink down, good ghee or oil! Settle, good ghee or oil! Go downwards, good ghee or oil!' What do you think, headman? Because of the prayers of the great crowd of people, because of their praise, because they circumambulate it making reverential salutations, would that ghee or oil sink down or settle or go downwards?"
"No, venerable sir."
"So, too, headman, if a person is one who abstains from the decay\destruction(khaya\kshaya) of life ... who holds right view, even though a great crowd of people would come together and assemble around him ... still, with the breakup of the body, after death, that person will be reborn in a good destination(sugati), in a heavenly world."
When this was said, Asibandhakaputta the headman said to the Lord (Buddha): "Magnificent, venerable sir!... From today let the Lord (Buddha) remember me as a lay follower who has gone for refuge for life."
359. The Simile of the Field (Khettupama)[]
On one occasion the Lord (Buddha) was dwelling at Nalanda in Pavarika's-Mango-Grove(Pavarik-AmbaVana). Then Asibandhakaputta the headman approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him: "Venerable sir, doesn't the Lord (Buddha) dwell compassionate towards all living beings?"
"Yes, headman, the Tathagata dwells compassionate towards all living beings."
"Then why is it, venerable sir, that the Lord (Buddha) teaches the dhamma(path,law) thoroughly to some, yet not so thoroughly to others?"
"Well then, headman, I will question you about this. Answer as you see fit. What do you think, headman? Suppose a farmer here had three fields: one excellent, one of middling quality, and one inferior - rough, salty, with bad ground. What do you think, headman? If that farmer wishes to sow seed, where would he sow it first: in the excellent field, in the field of middling quality, or in the field that was inferior, the one that was rough, salty, with bad ground?"
"If, venerable sir, that farmer wishes to sow seed, he would sow it in the excellent field. Having sown seed there, he would next sow seed in the field of middling quality. Having sown seed there, he might or might not sow seed in the field that was inferior, the one that was rough, salty, with bad ground. For what reason? Because at least it can be used as fodder for the cattle."
"Headman, just like the field that is excellent are the bhikkhus and bhikkhunis to me. I teach them the dhamma(path,law) that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; I reveal the holy celibate life(brahmacariya) that is perfectly complete and pure. For what reason? Because they dwell with me as their island, with me as their shelter, with me as their protector, with me as their refuge.
"Then, headman, just like the field of middling quality are the male and female lay followers to me. To them too I teach the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; I reveal the holy celibate life(brahmacariya) that is perfectly complete and pure. For what reason? Because they dwell with me as their island, with me as their shelter, with me as their protector, with me as their refuge.
"Then, headman, just like that field that is inferior - rough, salty, with bad ground - are the ascetics, brahmins, and ascetics of other sects to me. Yet to them too I teach the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; I reveal the holy celibate life(brahmacariya) that is perfectly complete and pure. For what reason? Because if they understand even a single sentence, that will lead to their welfare and happiness(sukh) for a long time.
"Suppose, headman, a man had three waterpots: one without cracks, which does not let water seep through and escape; one without cracks, but which lets water seep through and escape; and one with cracks, which lets water seep through and escape. What do you think, headman? If that man wants to store water, where would he store it first: in the waterpot that is without cracks, which does not let water seep through and escape; or in the waterpot that is without cracks, but which lets water seep through and escape; or in the waterpot that has cracks, which lets water seep through and escape?"
"If, venerable sir, that man wants to store water, he would store it in the waterpot that is without cracks, which does not let water seep through and escape. Having stored water there, he would next store it in the waterpot that is without cracks, but which lets water seep through and escape. Having stored it there, he might or might not store it in the waterpot that has cracks, which lets water seep through and escape. For what reason? Because it can at least be used for washing dishes."
"Headman, just like the waterpot that is without cracks, which does not let water seep through and escape, are the bhikkhus and bhikkhunis to me. I teach them the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; I reveal the holy celibate life(brahmacariya) that is perfectly complete and pure. For what reason? Because they dwell with me as their island, with me as their shelter, with me as their protector, with me as their refuge.
"Then, headman, just like the waterpot that is without cracks, but which lets water seep through and escape, are the male and female lay followers to me. To them too I teach the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; I reveal the holy celibate life(brahmacariya) that is perfectly complete and pure. For what reason? Because they dwell with me as their island, with me as their shelter, with me as their protector, with me as their refuge.
"Then, headman, just like the waterpot that has cracks, which lets water seep through and escape, are the ascetics, brahmins, and ascetics of other sects to me. Yet to them too I teach the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; I reveal the holy celibate life(brahmacariya) that is perfectly complete and pure. For what reason. Because if they understand even a single sentence, that will lead to their welfare and happiness(sukh) for a long time."
When this was said, Asibandhakaputta the headman said to the Lord (Buddha): "Magnificent, venerable sir!... From today let the Lord (Buddha) remember me as a lay follower who has gone for refuge for life."
360. The Conch Blower (Sankhadhama)[]
On one occasion the Lord (Buddha) was dwelling at Nalanda in Pavarika's-Mango-Grove(Pavarik-AmbaVana). Then Asibandhakaputta the headman, a lay disciple of the niganthas, 343 approached the Lord (Buddha). . The Lord (Buddha) then said to him as he was sitting to one side:
"In what way, headman, does Nigantha Nataputta teach the dhamma(path,law) to his disciples?"
"Venerable sir, Nigantha Nataputta teaches the Dhamma to his disciples thus: 'Anyone at all who destroys life is bound for a state of misery, bound for hell. Anyone at all who takes what is not given is bound for a state of misery, bound for hell. Anyone at all who engages in sexual misconduct is bound for a state of misery, bound for hell. Anyone at all who speaks falsehood is bound for a state of misery, bound for hell. One is led on [to rebirth] by the manner in which one usually dwells.' It is in such a way, venerable sir, that Nigantha Nataputta teaches the Dhamma to his disciples."
"If, headman, it were the case that one is led on [to rebirth] by the manner in which one usually dwells, then according to Nigantha Nataputta's word, no one at all would be bound for a state of misery, bound for hell. What do you think, headman? In the case of a person who destroys life, if one compares one occasion with another, whether by day or by night, which is more frequent: the occasions when he is destroying life or those when he is not doing so?"
"In the case of a person who destroys life, venerable sir, if one compares one occasion with another, whether by day or by night, the occasions when he is destroying life are infrequent while those when he is not doing so are frequent."
"So, headman, if it were the case that one is led on [to rebirth] by the manner in which one usually dwells, then according to Nigantha Nataputta's word no one at all would be bound for a state of misery, bound for hell.
"What do you think, headman? In the case of a person who takes what is not given . . . who engages in sexual misconduct . . . who speaks falsehood, if one compares one occasion with another, whether by day or by night, which is more frequent: the occasions when he is speaking falsehood or those when he is not speaking falsehood?"
"In the case of a person who speaks falsehood, venerable sir, if one compares one occasion with another, whether by day or by night, the occasions when he is speaking falsehood are infrequent while those when he is not speaking falsehood are frequent."
"So, headman, if it were the case that one is led on [to rebirth] by the manner in which one usually dwells, then according to Nigantha Nataputta's word no one at all would be bound for a state of misery, bound for hell.
"Here, headman, some teacher holds such a doctrine and view as this: 'Anyone at all who destroys life ... who takes what is not given ... who engages in sexual misconduct ... who speaks falsehood is bound for a state of misery, is bound for hell.' Then a disciple has full confidence in that teacher. It occurs to him: 'My teacher holds such a doctrine and view as this: "Anyone at all who destroys life is bound for a state of misery, bound for hell." Now I have destroyed life, so I too am bound for a state of misery, bound for hell.' Thus he acquires such a view. If he does not abandon that assertion and that state of mind, and if he does not relinquish that view, then according to his deserts he will be, as it were, dropped off in hell. 344
"It occurs to him: 'My teacher holds such a doctrine and view as this: "Anyone at all who takes what is not given is bound for a state of misery, bound for hell." Now I have taken what is not given, so I too am bound for a state of misery, bound for hell.' Thus he acquires such a view. If he does not abandon that assertion ... he will be, as it were, dropped off in hell.
"It occurs to him: 'My teacher holds such a doctrine and view as this: "Anyone at all who engages in sexual misconduct is bound for a state of misery, bound for hell." Now I have engaged in sexual misconduct, so I too am bound for a state of misery, bound for hell.' Thus he acquires such a view. If he does not abandon that assertion ... he will be, as it were, dropped off in hell.
"It occurs to him: 'My teacher holds such a doctrine and view as this: "Anyone at all who speaks falsehood is bound for a state of misery, bound for hell." Now I have spoken falsehood, so I too am bound for a state of misery, bound for hell.' Thus he acquires such a view. If he does not abandon that assertion ... he will be, as it were, dropped off in hell.
"But here, headman, a Tathagata arises in the world, 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). In many ways he criticizes and censures the decay\destruction(khaya\kshaya) of life, and he says: 'Abstain from the destruction of life.' He criticizes and censures the taking of what is not given, and he says: 'Abstain from taking what is not given.' He criticizes and censures sexual misconduct, and he says: 'Abstain from sexual misconduct.' He criticizes and censures false speech, and he says: 'Abstain from false speech.'
"Then a disciple has full confidence in that teacher. He thinks: 'In many ways the Lord (Buddha) criticizes and censures the decay\destruction(khaya\kshaya) of life, and he says: "Abstain from the destruction of life." Now I have destroyed life to such and such an extent. That wasn't proper; that wasn't good. But though I feel regret over this, that evil deed of mine cannot be undone.' Having thought thus, he abandons the destruction of life and he abstains from the destruction of life in the future. Thus there comes about the abandoning of that evil deed; 345 thus there comes about the transcending of that evil deed.
"He thinks: 'In many ways the Lord (Buddha) criticizes and censures the taking of what is not given, and he says: "Abstain from taking what is not given." Now I have taken what is not given to such and such an extent. That wasn't proper; that wasn't good. But though I feel regret over this, that evil deed of mine cannot be undone.' Having thought, he abandons the taking of what is not given and he abstains from taking what is not given in the future. Thus there comes about the abandoning of that evil deed; thus there comes about the transcending of that evil deed.
"He thinks: 'In many ways the Lord (Buddha) criticizes and censures sexual misconduct, and he says: "Abstain from sexual misconduct." Now I have engaged in sexual misconduct to such and such an extent. That wasn't proper; that wasn't good. But though I feel regret over this, that evil deed of mine cannot be undone.' Having thought, he abandons sexual misconduct and he abstains from sexual misconduct in the future. Thus there comes about the abandoning of that evil deed; thus there comes about the transcending of that evil deed.
"He thinks: 'In many ways the Lord (Buddha) criticizes and censures false speech, and he says: "Abstain from false speech." Now I have spoken falsehood to such and such an extent. That wasn't proper; that wasn't good. But though I feel regret over this, that evil deed of mine cannot be undone.' Having thought, he abandons false speech and he abstains from false speech in the future. Thus there comes about the abandoning of that evil deed; thus there comes about the transcending of that evil deed.
"Having abandoned the destruction(khaya\kshaya) of life, he abstains from the destruction of life. Having abandoned the taking of what is not given, he abstains from taking what is not given. Having abandoned sexual misconduct, he abstains from sexual misconduct. Having abandoned false speech, he abstains from false speech. Having abandoned divisive speech, he abstains from divisive speech. Having abandoned harsh speech, he abstains from harsh speech. Having abandoned idle chatter, he abstains from idle chatter. Having abandoned covetousness, he is uncovetous. Having abandoned ill will and hatred(dosa\dvesh), he has a mind without ill will. Having abandoned wrong view, he is one of right view.
"Then, headman, that noble disciple - who is thus devoid of covetousness, devoid of ill will, unconfused, completely comprehending (sampajano), ever meditative(satima) - dwells pervading one quarter with a mind imbued with lovingkindness(metta\maitri), likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with lovingkindness(metta\maitri), vast, exalted, measureless, without hostility, without ill will. Just as a strong conch blower can easily send his signal to the four quarters, so too, when the liberation(vimutti sans. vimukti) of mind by lovingkindness(metta\maitri) is developed and cultivated in this way, any limited kamma(karma) that was done does not remain there, does not persist there. 346
"He dwells pervading one quarter with a mind imbued with compassion . . . with a mind imbued with altruistic joy . . . with a mind imbued with equanimity(upekkha sans. upeksha), likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity(upekkha), vast, exalted, measureless, without hostility, without ill will. Just as a strong conch blower can easily send his signal to the four quarters, so too, when the liberation of mind by equanimity(upekkha) is developed and cultivated in this way, any limited kamma that was done does not remain there, does not persist there."
When this was said, Asibandhakaputta the headman said to the Lord (Buddha): "Magnificent, venerable sir!... From today let the Lord (Buddha) remember me as a lay follower who has gone for refuge for life."
361. Families (Kula)[]
On one occasion the Lord (Buddha), while wandering on tour among the Kosalans together with a large Sangha of bhikkhus, arrived at Nalanda. He stayed there at Nalanda in Pavarika's-Mango-Grove(Pavarik-AmbaVana).
Now on that occasion Nalanda was in the grip of famine, a time of scarcity, with crops blighted and turned to straw. 347 On that occasion Nigantha Nataputta was residing at Nalanda together with a large retinue of niganthas. Then Asibandhakaputta the headman, a lay disciple of the niganthas, approached Nigantha Nataputta, paid homage to him, and sat down to one side. Nigantha Nataputta then said to him: "Come, headman, refute the doctrine of the ascetic Gotama. Then a good report concerning you will be spread about thus: 'Asibandhakaputta the headman has refuted the doctrine of the ascetic Gotama, who is so powerful and mighty.'"
"But how, venerable sir, shall I refute the doctrine of the ascetic Gotama, who is so powerful and mighty?"
"Go, headman, approach the ascetic Gotama and ask him:
'Venerable sir, doesn't the Lord (Buddha) in many ways praise sympathy towards families, the protection of families, compassion towards families?' If, when he is questioned by you thus, the ascetic Gotama answers, 'Yes, headman, the Tathagata in many ways praises sympathy for families, the protection of families, compassion for families', then you should say to him: 'Then why, venerable sir, is the Lord (Buddha) wandering on tour with a large Sangha of bhikkhus at a time of famine, a time of scarcity, when crops are blighted and have turned to straw? The Lord (Buddha) is practising for the annihilation of families, for the calamity of families, for the destruction(khaya\kshaya) of families.' When the ascetic Gotama is posed this dilemma by you, he will neither be able to throw it up nor to gulp it down."
"Yes, venerable sir," Asibandhakaputta the headman replied. Then he rose from his seat and, after paying homage to Nigantha Nataputta, keeping him on his right, he departed and went to the Lord (Buddha). After paying homage to the Lord (Buddha), he sat down to one side and said to him: "Venerable sir, doesn't the Lord (Buddha) in many ways praise sympathy for families, the protection of families, compassion for families?"
"Yes, headman, the Tathagata in many ways praises sympathy for families, the protection of families, compassion for families."
"Then why, venerable sir, is the Lord (Buddha) wandering on tour with a large Sangha(fraternity) of bhikkhus at a time of famine, a time of scarcity, when crops are blighted and have turned to straw? The Lord (Buddha) is practising for the annihilation of families, for the calamity of families, for the destruction(khaya\kshaya) of families."
"I recollect ninety-one aeons(kappa\kalpa) back, headman, but I do not recall any family that has ever been destroyed merely by offering cooked almsfood. Rather, whatever families there are that are rich, with much wealth and property, with abundant gold and silver, with abundant possessions and means of subsistence, with abundant wealth and grain, they have all become so from giving donation, from truthfulness, and from self-control. 348
"There are, headman, eight causes and reasons for the destruction(khaya\kshaya) of families. Families come to destruction on account of the king, or on account of thieves, or on account of fire, or on account of water; or they do not find what they have put away; 349 or mismanaged undertakings fail; or there arises within a family a wastrel who squanders, dissipates, and fritters away its wealth; and impermanence(anicca sans. anitya) is the eighth. These are the eight causes and reasons for the destruction of families. But while these eight causes and reasons for the destruction of families exist, if anyone speaks thus of me: 'The Lord (Buddha) is practising for the annihilation of families, for the calamity of families, for the destruction of families', if he does not abandon that assertion and that state of mind, and if he does not relinquish that view, then according to his deserts he will be, as it were, dropped off in hell."
When this was said, Asibandhakaputta the headman said to the Lord (Buddha): "Magnificent, venerable sir!... From today let the Lord (Buddha) remember me as a lay follower who has gone for refuge for life."
362. Maniculaka[]
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 members of the king's retinue had assembled in the royal palace and were sitting together when the following conversation arose:
"Gold and silver are allowable for the ascetics following the Sakyan son; the ascetics following the Sakyan son consent to gold and silver; the ascetics following the Sakyan son accept gold and silver."
Now on that occasion Maniculaka the headman was sitting in that assembly. Then Maniculaka the headman said to that assembly: "Do not speak thus, masters. Gold and silver are not allowable for the ascetics following the Sakyan son; the ascetics following the Sakyan son do not consent to gold and silver; the ascetics following the Sakyan son do not accept gold and silver. They have renounced jewellery and gold; they have given up the use of gold and silver." 350 And Maniculaka was able to convince that assembly.
Then Maniculaka approached the Lord (Buddha), paid homage to him, and sat down to one side. Sitting to one side, he reported to the Lord (Buddha) all that had happened, adding: "I hope, venerable sir, that when I answered thus I stated what has been said by the Lord (Buddha) and did not misrepresent him with what is contrary to fact; that I explained in accordance with the dhamma(path,law), and that no reasonable consequence of my statement gives ground for criticism."
"For sure, headman, when you answered thus you stated what has been said by me and did not misrepresent me with what is contrary to fact; you explained in accordance with the Dhamma, and no reasonable consequence of your statement gives ground for criticism. For, headman, gold and silver are not allowable for the ascetics following the Sakyan son; the ascetics following the Sakyan son do not consent to gold and silver; the ascetics following the Sakyan son do not accept gold and silver. They have renounced jewellery and gold; they have given up the use of gold and silver. If gold and silver are allowable for anyone, the five cords of sensual pleasure are allowable for him. If the five cords of sensual pleasure are allowable for anyone, you can definitely consider him to be one who does not have the character of an ascetic or of a follower of the Sakyan son.
"Further, headman, I say this: 'Straw may be sought by one needing straw; timber may be sought by one needing timber; a cart may be sought by one needing a cart; a workman may be sought by one needing a workman' But I do not say that there is any method by which gold and silver may be consented to or sought."
363. Bhadraka[]
On one occasion the Lord (Buddha) was dwelling at a town of the Mallians named Uruvelakappa. Then Bhadraka the headman approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him: "It would be good, venerable sir, if the Lord (Buddha) would teach me about the origin and the passing away of suffering."
"If, headman, I were to teach you about the origin and the passing away of suffering with reference to the past, saying, 'So it was in the past' perplexity and uncerdefilementy about that might arise in you. And if I were to teach you about the origin and the passing away of suffering with reference to the future, saying, 'So it will be in the future,' perplexity and uncerdefilementy about that might arise in you. Instead, headman, while I am sitting right here, and you are sitting right there, I will teach you about the origin and the passing away of suffering. Listen to that and be mindful(manasikaro), I will speak."
"Yes, venerable sir," Bhadraka the headman replied. The Lord (Buddha) said this:
"What do you think, headman? Are there any people in Uruvelakappa on whose account sorrow, lamentation, pain, displeasure, and despair would arise in you if they were to be executed, imprisoned, fined, or censured?" 351
"There are such people, venerable sir."
"But are there any people in Uruvelakappa on whose account sorrow, lamentation, pain, displeasure, and despair would not arise in you in such an event?"
"There are such people, venerable sir."
"What, headman, is the cause and reason why in relation to some people in Uruvelakappa sorrow, lamentation, pain, displeasure, and despair would arise in you if they were to be executed, imprisoned, fined, or censured, while in regard to others no such sorrow, lamentation, pain, displeasure, and despair would arise in you?"
"Those people in Uruvelakappa, venerable sir, in relation to whom sorrow, lamentation, pain, displeasure, and despair would arise in me if they were to be executed, imprisoned, fined, or censured - these are the ones for whom I have desire and attachment. But those people in Uruvelakappa in relation to whom no sorrow. lamentation, pain, displeasure, and despair would arise in me -these are the ones for whom I have no desire and attachment."
"Headman, by means of this principle that is seen, understood, immediately attained, fathomed, apply the method to the past and to the future thus: 352 'Whatever suffering arose in the past, all that arose rooted in desire, with desire as its source; for desire is the root of suffering. Whatever suffering will arise in the future, all that will arise rooted in desire, with desire as its source; for desire is the root of suffering.'"
"It is wonderful, venerable sir! It is amazing, venerable sir! How well that has been stated by the Lord (Buddha): 'Whatever suffering arises, all that is rooted in desire, has desire as its source; for desire is the root of suffering.' 353 Venerable sir, I have a boy named Ciravasi, who stays at an outside residence. I rise early and send a man, saying, 'Go, man, and find out how Ciravasi is.' Until that man returns, venerable sir, I am upset, thinking, 'I hope Ciravasi has not met with any affliction!"'
"What do you think, headman? If Ciravasi were to be executed, imprisoned, fined, or censured, would sorrow, lamentation, pain, displeasure, and despair arise in you?"
"Venerable sir, if Ciravasi were to be executed, imprisoned, fined, or censured, even my life would be upset, so how could sorrow, lamentation, pain, displeasure, and despair not arise in me?"
"In this way too, headman, it can be understood: 'Whatever suffering arises, all that arises rooted in desire, with desire as its source; for desire is the root of suffering.'
"What do you think, headman? Before you saw Ciravasi's mother or heard about her, did you have any desire, attachment, or affection for her?"
"No, venerable sir."
"Then was it, headman, because of seeing her or hearing about her that this desire, attachment, and affection arose in you?"
"Yes, venerable sir."
"What do you think, headman? If Ciravasi's mother were to be executed, imprisoned, fined, or censured, would sorrow, lamentation, pain, displeasure, and despair arise in you?"
"Venerable sir, if Ciravasi's mother were to be executed, imprisoned, fined, or censured, even my life would be upset, so how could sorrow, lamentation, pain, displeasure, and despair not arise in me?"
"In this way too, headman, it can be understood: 'Whatever suffering arises, all that arises rooted in desire, with desire as its source; for desire is the root of suffering.'"
364. Rasiya[]
Then Rasiya the headman approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him: "Venerable sir, I have heard: 'The ascetic Gotama criticizes all austerity. He categorically blames and reviles any ascetic who leads a rough life.' Do those who speak thus, venerable sir, state what has been said by the Lord (Buddha) and not misrepresent him with what is contrary to fact? Do they explain in accordance with the dhamma(path,law) so that no reasonable consequence of their assertion would be open to criticism?"
"Those who speak thus, headman, do not state what has been said by me but misrepresent me with untruth and falsehood.
I.
"There are, headman, these two extremes which should not be cultivated by one who has gone-forth(initiated,pabajjit) into hermit life: the pursuit of sensual happiness(sukh) in sensual pleasures, which is low, vulgar, the way of worldlings, ignoble, unbeneficial; and the pursuit of self-mortification, which is painful, ignoble, unbeneficial. Without veering towards either of these extremes, the Tathagata has awakened to the middle-path, which gives rise to vision, which gives rise to knowledge, which leads to peace, to divine-knowledge(abhinna), to enlightenment, to Nibbana. And what is that middle-path awakened to by the Tathagata, which gives rise to vision ... leads to Nibbana? It is this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right meditation, right samadhi(trance)state (see SN5.8). This is that middle-path awakened to by the Tathagata, which gives rise to vision, which gives rise to knowledge, which leads to peace, to divine-knowledge(abhinna), to enlightenment, to Nibbana. 354
II.
"There are, headman, these three persons who enjoy sensual pleasures existing in the world. What three? 355
(i) "Here, headman, someone who enjoys sensual pleasures seeks wealth unlawfully, by violence. Having done so, he does not make himself happy and pleased, nor does he share it and do meritorious(punya) deeds.
(ii) "Then, headman, someone here who enjoys sensual pleasures seeks wealth unlawfully, by violence. Having done so, he makes himself happy and pleased, but he does not share it and do meritorious(punya) deeds.
(iii) "Then, headman, someone here who enjoys sensual pleasures seeks wealth unlawfully, by violence. Having done so, he makes himself happy and pleased, and he shares it and does meritorious(punya) deeds.
(iv) "Then, headman, someone here who enjoys sensual pleasures seeks wealth both lawfully and unlawfully, both by violence and without violence. Having done so, he does not make himself happy and pleased, nor does he share it and do meritorious(punya) deeds.
"Then, headman, someone here who enjoys sensual pleasures seeks wealth both lawfully and unlawfully, both by violence and without violence. Having done so, he makes himself happy and pleased, but he does not share it and do meritorious(punya) deeds.
(vi) "Then, headman, someone here who enjoys sensual pleasures seeks wealth both lawfully and unlawfully, both by violence and without violence. Having done so, he makes himself happy and pleased, and he shares it and does meritorious(punya) deeds.
(vii) "Then, headman, someone here who enjoys sensual pleasures seeks wealth lawfully, without violence. Having done so, he does not make himself happy and pleased, nor does he share it and do meritorious(punya) deeds.
(viii) "Then, headman, someone here who enjoys sensual pleasures seeks wealth lawfully, without violence. Having done so, he makes himself happy and pleased, but he does not share it and do meritorious(punya) deeds.
(ix) "Then, headman, someone here who enjoys sensual pleasures seeks wealth lawfully, without violence. Having done so, he makes himself happy and pleased, and he shares it and does meritorious(punya) deeds. But he uses his wealth while being tied to it, infatuated with it, blindly absorbed in it, not seeing the danger in it, not understanding the escape.
(x) "Then, headman, someone here who enjoys sensual pleasures seeks wealth lawfully, without violence. Having done so, he makes himself happy and pleased, and he shares it and does meritorious(punya) deeds. And he uses his wealth without being tied to it, uninfatuated with it, not blindly absorbed in it, seeing the danger in it, understanding the escape.
III.
(i) "Therein, headman, the one enjoying sensual pleasures who seeks wealth unlawfully, by violence, and who does not make himself happy and pleased nor share it and do meritorious(punya) deeds, may be criticized on three grounds. On what three grounds may he be criticized? 'He seeks wealth unlawfully, by violence' - this is the first ground on which he may be criticized. 'He does not make himself happy and pleased' - this is the second ground on which he may be criticized. 'He does not share it and do meritorious(punya) deeds' - this is the third ground on which he may be criticized. This one enjoying sensual pleasures may be criticized on these three grounds.
(ii) "Therein, headman, the one enjoying sensual pleasures who seeks wealth unlawfully, by violence, and who makes himself happy and pleased but does not share it and do meritorious(punya) deeds, may be criticized on two grounds and praised on one ground. On what two grounds may he be criticized? 'He seeks wealth unlawfully, by violence' - this is the first ground on which he may be criticized. 'He does not share it and do meritorious(punya) deeds' - this is the second ground on which he may be criticized. And on what one ground may he be praised? 'He makes himself happy and pleased' - this is the one ground on which he may be praised. This one enjoying sensual pleasures may be criticized on these two grounds and praised on this one ground.
(iii) "Therein, headman, the one enjoying sensual pleasures who seeks wealth unlawfully, by violence, and makes himself happy and pleased, and shares it and does meritorious(punya) deeds, may be criticized on one ground and praised on two grounds. On what one ground may he be criticized? 'He seeks wealth unlawfully, by violence' - this is the one ground on which he may be criticized. And on what two grounds may he be praised? 'He makes himself happy and pleased' - this is the first ground on which he may be praised. 'He shares it and does meritorious(punya) deeds' - this is the second ground on which he may be praised. This one enjoying sensual pleasures may be criticized on this one ground and praised on these two grounds.
(iv) "Therein, headman, the one enjoying sensual pleasures who seeks wealth both lawfully and unlawfully, both by violence and without violence, and who does not make himself happy and pleased nor share it and do meritorious(punya) deeds, may be praised on one ground and criticized on three grounds. On what one ground may he be praised? 'He seeks wealth lawfully, without violence' - this is the one ground on which he may be praised. On what three grounds may he be criticized? 'He seeks wealth unlawfully, by violence' - this is the first ground on which he may be criticized. 'He does not make himself happy and pleased' - this is the second ground on which he may be criticized. 'He does not share it and do meritorious(punya) deeds' - this is the third ground on which he may be criticized. This one enjoying sensual pleasures may be praised on this one ground and criticized on these three grounds.
(v) "Therein, headman, the one enjoying sensual pleasures who seeks wealth both lawfully and unlawfully, both by violence and without violence, and who makes himself happy and pleased but does not share it and do meritorious(punya) deeds, may be praised on two grounds and criticized on two grounds. On what two grounds may he be praised? 'He seeks wealth lawfully, without violence' - this is the first ground on which he may be praised. 'He makes himself happy and pleased' - this is the second ground on which he may be praised. On what two grounds may he be criticized? 'He seeks wealth unlawfully, by violence' - this is the first ground on which he may be criticized. 'He does not share it and do meritorious(punya) deeds' - this is the second ground on which he may be criticized. This one enjoying sensual pleasures may be praised on these two grounds and criticized on these two grounds.
(vi) "Therein, headman, the one enjoying sensual pleasures who seeks wealth both lawfully and unlawfully, both by violence and without violence, and who makes himself happy and pleased and shares it and does meritorious(punya) deeds, may be praised on three grounds and criticized on one ground. On what three grounds may he be praised? 'He seeks wealth lawfully, without violence' - this is the first ground on which he may be praised. 'He makes himself happy and pleased' - this is the second ground on which he may be praised. 'He shares it and does meritorious(punya) deeds' - this is the third ground on which he may be praised. On what one ground may he be criticized? 'He seeks wealth unlawfully, by violence' - this is the one ground on which he may be criticized. This one enjoying sensual pleasures may be praised on these three grounds and criticized on this one ground.
(vii) "Therein, headman, the one enjoying sensual pleasures who seeks wealth lawfully, without violence, and who does not make himself happy and pleased nor share it and do meritorious(punya) deeds, may be praised on one ground and criticized on two grounds. On what one ground may he be praised? 'He seeks wealth lawfully, without violence' - this is the one ground on which he may be praised. On what two grounds may he be criticized? 'He does not make himself happy and pleased' - this is the first ground on which he may be criticized. 'He does not share it and do meritorious(punya) deeds' - this is the second ground on which he may be criticized. This one enjoying sensual pleasures may be praised on this one ground and criticized on these two grounds.
(viii) "Therein, headman, the one enjoying sensual pleasures who seeks wealth lawfully, without violence, and who makes himself happy and pleased but does not share it and do meritorious(punya) deeds, may be praised on two grounds and criticized on one ground. On what two grounds may he be praised? 'He seeks wealth lawfully, without violence' - this is the first ground on which he may be praised. 'He makes himself happy and pleased' - this is the second ground on which he may be praised. On what one ground may he be criticized? 'He does not share it and do meritorious(punya) deeds' - this is the one ground on which he may be criticized. This one enjoying sensual pleasures may be praised on these two grounds and criticized on this one ground.
(ix) "Therein, headman, the one enjoying sensual pleasures who seeks wealth lawfully, without violence, and makes himself happy and pleased, and shares it and does meritorious(punya) deeds, but who uses that wealth while being tied to it, infatuated with it, blindly absorbed in it, not seeing the danger in it, not understanding the escape - he may be praised on three grounds and criticized on one ground. On what three grounds may he be praised? 'He seeks wealth lawfully, without violence' - this is the first ground on which he may be praised. 'He makes himself happy and pleased' - this is the second ground on which he may be praised. 'He shares it and does meritorious(punya) deeds' - this is the third ground on which he may be praised. On what one ground may he be criticized? 'He uses that wealth while being tied to it, infatuated with it, blindly absorbed in it, not seeing the danger in it, not understanding the escape' - this is the one ground on which he may be criticized. This one enjoying sensual pleasures may be praised on these three grounds and criticized on this one ground.
(x) "Therein, headman, the one enjoying sensual pleasures who seeks wealth lawfully, without violence, and makes himself happy and pleased, and shares it and does meritorious(punya) deeds, and who uses that wealth without being tied to it, uninfatuated with it, not blindly absorbed in it, seeing the danger in it, understanding the escape - he may be praised on four grounds. On what four grounds may he be praised? 'He seeks wealth lawfully, without violence' - this is the first ground on which he may be praised. 'He makes himself happy and pleased' - this is the second ground on which he may be praised. 'He shares it and does meritorious(punya) deeds' - this is the third ground on which he may be praised. 'He uses that wealth without being tied to it, uninfatuated with it, not blindly absorbed in it, seeing the danger in it, understanding the escape' - this is the fourth ground on which he may be praised. This one enjoying sensual pleasures may be praised on these four grounds.
IV.
"There are, headman, these three kinds of ascetics of rough life existing in the world. What three?
(i) "Here, headman, some ascetic of rough life has gone-forth(initiated,pabajjit) out of faith from the household life into hermit life with the thought:
'Perhaps I may achieve a beneficial(kusala sans. kushal) state; perhaps I may realize a superhuman distinction in knowledge and vision worthy of the noble ones.' 356 He afflicts and torments himself, yet he does not achieve a beneficial(kusala sans. kushal) state or realize a superhuman distinction in knowledge and vision worthy of the noble ones.
(ii) "Then, headman, some ascetic of rough life has gone-forth(initiated,pabajjit) out of faith.... He afflicts and torments himself, and achieves a beneficial(kusala) state, yet he does not realize a superhuman distinction in knowledge and vision worthy of the noble ones.
(iii) "Then, headman, some ascetic of rough life has gone-forth(initiated,pabajjit) out of faith.... He afflicts and torments himself, achieves a beneficial(kusala) state, and realizes a superhuman distinction in knowledge and vision worthy of the noble ones.
V.
(i) "Therein, headman, the ascetic of rough life who afflicts and torments himself, yet does not achieve a beneficial(kusala) state or realize a superhuman distinction in knowledge and vision worthy of the noble ones, may be criticized on three grounds. On what three grounds may he be criticized? 'He afflicts and torments himself' - this is the first ground on which he may be criticized. 'He does not achieve a beneficial(kusala) state' - this is the second ground on which he may be criticized. 'He does not realize a superhuman distinction in knowledge and vision worthy of the noble ones' - this is the third ground on which he may be criticized. This ascetic of rough life may be criticized on these three grounds.
(ii) "Therein, headman, the ascetic of rough life who afflicts and torments himself, and achieves a beneficial(kusala) state, yet does not realize a superhuman distinction in knowledge and vision worthy of the noble ones, may be criticized on two grounds and praised on one ground. On what two grounds may he be criticized? 'He afflicts and torments himself' - this is the first ground on which he may be criticized. 'He does not realize a superhuman distinction in knowledge and vision worthy of the noble ones' - this is the second ground on which he may be criticized. On what one ground may he be praised? 'He achieves a beneficial(kusala) state' - this is the one ground on which he may be praised. This ascetic of rough life may be criticized on these two grounds and praised on this one ground. [339]
(iii) "Therein, headman, the ascetic of rough life who afflicts and torments himself, achieves a beneficial(kusala) state, and realizes a superhuman distinction in knowledge and vision worthy of the noble ones, may be criticized on one ground and praised on two grounds. On what one ground may he be criticized? 'He afflicts and torments himself' - this is the one ground on which he may be criticized. On what two grounds may he be praised? 'He achieves a beneficial(kusala) state' - this is the first ground on which he may be praised. 'He realizes a superhuman distinction in knowledge and vision worthy of the noble ones' - this is the second ground on which he may be praised. This ascetic of rough life may be criticized on this one ground and praised on these two grounds.
VI.
"There are, headman, these three kinds of wearing away that are directly visible, 357 immediate, inviting one to come and see, applicable, to be personally experienced by the wise. What three?
(i) "Someone is lustful, and on account of lust(raag) he intends for his own affliction, for the affliction of others, for the affliction of both. When lust is abandoned, he does not intend for his own affliction, or for the affliction of others, or for the affliction of both. The wearing away is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.
(ii) "Someone is full of hatred(dosa\dvesh), and on account of hatred(dosa\dvesh) he intends for his own affliction, for the affliction of others, for the affliction of both. When hatred(dosa\dvesh) is abandoned, he does not intend for his own affliction, or for the affliction of others, or for the affliction of both. The wearing away is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.
(iii) "Someone is deluded, and on account of delusion(moha) he intends for his own affliction, for the affliction of others, for the affliction of both. When delusion(moha) is abandoned, he does not intend for his own affliction, or for the affliction of others, or for the affliction of both. The wearing away is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.
"These, headman, are the three kinds of wearing away that are directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise."
When this was said, Rasiya the headman said to the Lord (Buddha):
"Magnificent, venerable sir!... From today let the Lord (Buddha) remember me as a lay follower who has gone for refuge for life."
365. Pataliya[]
On one occasion the Lord (Buddha) was dwelling among the Koliyans where there was a town of the Koliyans named Uttara. Then Pataliya the headman approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:
"I have heard, venerable sir: 'The ascetic Gotama knows magic.' 358 I hope, venerable sir, that those who say, 'The ascetic Gotama knows magic,' state what has been said by the Lord (Buddha) and do not misrepresent him with what is contrary to fact; that they explain in accordance with the dhamma(path,law), and that no reasonable consequence of their assertion gives ground for criticism. For we would not wish to misrepresent the Lord (Buddha), venerable sir."
"Those, headman, who say. The ascetic Gotama knows magic,' state what has been said by me and do not misrepresent me with what is contrary to fact; they explain in accordance with the Dhamma, and no reasonable consequence of their assertion gives ground for criticism."
"Then, sir, we did not believe the plain truth asserted by those ascetics and brahmins who said, 'The ascetic Gotama knows magic.' Indeed, sir, the ascetic Gotama is a magician!" 359
"Headman, does one who asserts, 'I know magic,' also assert,
'I am a magician'?"
"So it is. Lord (Buddha)! So it is. Fortunate One(Sugato)!"
"Well then, headman, I will question you about this same matter. Answer as you see fit.
I.
(i) "What do you think, headman? Do you know the Koliyans' hirelings with drooping head-dresses?" 360
"I do, venerable sir."
"What do you think, headman? What is the job of the Koliyans' hirelings with drooping head-dresses?"
"Their job, venerable sir, is to arrest thieves for the Koliyans and to carry the Koliyans' messages."
"What do you think, headman? Do you know whether the Koliyans' hirelings with drooping head-dresses are virtuous or immoral?"
"I know, venerable sir, that they are immoral, of bad character. They are to be included among those in the world who are immoral, of bad character."
"Would one be speaking rightly, headman, if one were to say:
'Pataliya the headman knows the Koliyans' hirelings with drooping head-dresses, who are immoral, of bad character. Pataliya the headman too is immoral, of bad character'?"
"No, venerable sir. I am quite different from the Koliyans' hirelings with drooping head-dresses. My character is quite different from theirs."
"If, headman, it can be said about you, 'Pataliya the headman knows the Koliyans' hirelings with drooping head-dresses, who are immoral, of bad character, but Pataliya the headman is not immoral, of bad character,' then why can't it be said about the Tathagata: The Tathagata knows magic, but the Tathagata is not a magician'? I understand magic, headman, and the result of magic, and I understand how a magician, going along, with the breakup of the body, after death, is reborn in a state of misery, in a bad destination, in the nether world, in hell.
(ii) "I understand, headman, the destruction(khaya\kshaya) of life, and the result of the destruction of life, and I understand how one who destroys life, going along, with the breakup of the body, after death, is reborn in a state of misery, in a bad destination, in the nether world, in hell.
"I understand, headman, the taking of what is not given . . . sexual misconduct ... false speech ... divisive speech ... harsh speech ... [343] ... idle chatter ... covetousness ... ill will and hatred(dosa\dvesh) ... wrong view, and the result of wrong view, and I understand how one who holds wrong view, going along, with the breakup of the body, after death, is reborn in a state of misery, in a bad destination, in the nether world, in hell.
II.
"There are, headman, some ascetics and brahmins who hold such a doctrine and view as this: 'Anyone at all who destroys life experiences pain and grief in this very life. Anyone at all who takes what is not given ... who engages in sexual misconduct ... who speaks falsely experiences pain and grief in this very life.'
(i) "Someone here, headman, is seen garlanded and adorned, freshly bathed and groomed, with hair and beard trimmed, enjoying sensual pleasures with women as if he were a king. They ask someone about him: 'Sir, what has this man done, that he has been garlanded and adorned ... enjoying sensual pleasures with women as if he were a king?' [344] They answer: 'Sir, this man attacked the king's enemy and took his life. The king was pleased with him and bestowed a reward upon him. That is why this man is garlanded and adorned ... enjoying sensual pleasures with women as if he were a king.'
(ii) "Then, headman, someone here is seen with his arms tightly bound behind him with a strong rope, his head shaven, being led around from street to street, from square to square, to the ominous beating of a drum, and then taken out through the south gate and beheaded to the south of the city. They ask someone about him: 'Sir, what has this man done, that with his arms tightly tied behind his back ... he is beheaded to the south of the city?' They answer: 'Sir, this man, an enemy of the king, has taken the life of a man or a woman. That is why the rulers, having had him arrested, imposed such a punishment upon him.'
"What do you think, headman, have you ever seen or heard of such a case?"
"I have seen this, venerable sir, and I have heard of it, and I will hear of it [still again]."
"Therein, headman, when those ascetics and brahmins who hold such a doctrine and view as this say: 'Anyone at all who destroys life experiences pain and grief here and now,' do they speak truthfully or falsely?"
"Falsely, venerable sir."
"Are those who prattle empty falsehood virtuous or immoral?"
"Immoral, venerable sir."
"Are those who are immoral and of bad character practising wrongly or rightly?"
"Practising wrongly, venerable sir."
"Do those who are practising wrongly hold wrong view or right view?"
"Wrong view, venerable sir."
"Is it proper to place confidence in those who hold wrong view?"
"No, venerable sir."
(iii) "Then, headman, someone here is seen garlanded and adorned, freshly bathed and groomed, with hair and beard trimmed, enjoying sensual pleasures with women as if he were a king. They ask someone about him: 'Sir, what has this man done, that he has been garlanded and adorned ... enjoying sensual pleasures with women as if he were a king?' They answer: 'Sir, this man attacked the king's enemy and stole a gem. The king was pleased with him and bestowed a reward upon him. That is why this man is garlanded and adorned . . . enjoying sensual pleasures with women as if he were a king.'
(iv) "Then, headman, someone here is seen with his arms tightly bound behind him with a strong rope, his head shaven, being led around from street to street, from square to square, to the ominous beating of a drum, and then taken out through the south gate and beheaded to the south of the city. They ask someone about him: 'Sir, what has this man done, that with his arms tightly bound behind him ... he is beheaded to the south of the city?' They answer: 'Sir, this man, an enemy of the king, stole something from a village or a forest, he committed theft. That is why the rulers, having had him arrested, imposed such a punishment on him.'
"What do you think, headman, have you ever seen or heard of such a case?"
"I have seen this, venerable sir, and I have heard of it, and I will hear of it [still again]."
"Therein, headman, when those ascetics and brahmins who hold such a doctrine and view as this say: 'Anyone at all who takes what is not given experiences pain and grief here and now,' do they speak truthfully or falsely?... Is it proper to place confidence in those who hold wrong view?"
"No, venerable sir."
(v) "Then, headman, someone here is seen garlanded and adorned, freshly bathed and groomed, with hair and beard trimmed, enjoying sensual pleasures with women as if he were a king. They ask someone about him: 'Sir, what has this man done, that he has been garlanded and adorned ... enjoying sensual pleasures with women as if he were a king?' They answer: 'Sir, this man seduced the wives of the king's enemy. The king was pleased with him and bestowed a reward upon him. That is why this man is garlanded and adorned . . . enjoying sensual pleasures with women as if he were a king.'
(vi) "Then, headman, someone here is seen with his arms tightly bound behind him with a strong rope, his head shaven, being led around from street to street, from square to square, to the ominous beating of a drum, and then taken out through the south gate and beheaded to the south of the city. They ask someone about him: 'Sir, what has this man done, that with his arms tightly bound behind him ... he is beheaded to the south of the city?' They answer: 'Sir, this man seduced women and girls of good families. That is why the rulers, having had him arrested imposed such a punishment upon him.'
"What do you think, headman, have you ever seen or heard of such a case?"
"I have seen this, venerable sir, and I have heard of it, and I will hear of it [still again]."
"Therein, headman, when those ascetics and brahmins who hold such a doctrine and view as this say: 'Anyone at all who engages in sexual misconduct experiences pain and grief here and now,' do they speak truthfully or falsely?... Is it proper to place confidence in those who hold wrong view?"
"No, venerable sir."
(vii) "Then, headman, someone here is seen garlanded and adorned, freshly bathed and groomed, with hair and beard trimmed, enjoying sensual pleasures with women as if he were a king. They ask someone about him: 'Sir, what has this man done, that he has been garlanded and adorned ... enjoying sensual pleasures with women as if he were a king?' They answer: 'Sir, this man amused the king with false speech. The king was pleased with him and bestowed a reward upon him. That is why this man is garlanded and adorned enjoying sensual pleasures with women as if he were a king.'
(viii) "Then, headman, someone here is with his arms tightly bound behind him with a strong rope, his head shaven, being led around from street to street, from square to square, to the ominous beating of a drum, and then taken out through the south gate and beheaded to the south of the city. They ask someone about him: 'Sir, what has this man done, that with his arms tightly bound behind him ... he is beheaded to the south of the city?' They answer: 'Sir, this man has brought to ruin a householder or a householder's son with false speech. That is why the rulers, having had him arrested, imposed such a punishment upon him.'
"What do you think, headman, have you ever seen or heard of such a case?"
"I have seen this, venerable sir, and I have heard of it, and I will hear of it [still again]."
"Therein, headman, when those ascetics and brahmins who hold such a doctrine and view as this say: 'Anyone at all who speaks falsely experiences pain and grief here and now,' do they speak truthfully or falsely? ... Is it proper to place confidence in those who hold wrong view?"
"No, venerable sir.
III.
"It is wonderful, venerable sir! It is amazing, venerable sir! I have a rest house in which there are beds, seats, a waterpot, and an oil lamp. When any ascetic or brahmin comes to reside there, then I share it with him to the best of my means and ability. In the past, venerable sir, four teachers - holding different views, with different convictions, different preferences - came to dwell in that rest house.
(i) "One teacher held such a doctrine and view as this: 361 'There is nothing donated, nothing offered, nothing presented in charity; no fruit or result of good and bad actions; no this world, no other world; no mother, no father; no beings who are reborn spontaneously; no ascetics and brahmins living and practising rightly in the world who, having realized this world and the other world for themselves by divine-knowledge(abhinna), make them known to others.'
(ii) "One teacher held such a doctrine and view as this: 'There is what is donated, what is offered, what is presented in charity; there is fruit and result of good and bad actions; there is this world and the other world; there is mother and father; there are beings who are reborn spontaneously; there are ascetics and brahmins living and practising rightly in the world who, having realized this world and the other world for themselves by divine-knowledge(abhinna), make them known to others.'
(iii) "One teacher held such a doctrine and view as this: 362 'When one acts or makes others act, when one mutilates or makes others mutilate, when one tortures or makes others inflict torture, when one inflicts sorrow or makes others inflict sorrow, when one oppresses or makes others inflict oppression, when one intimidates or makes others inflict intimidation, when one destroys life, takes what is not given, breaks into houses, plunders wealth' commits burglary, ambushes highways, seduces another's wife, utters falsehood - no evil is done by the doer. If, with a razor rimmed wheel, one were to make the living beings of this earth into one mass of flesh, into one heap of flesh, because of this there would be no evil and no outcome of evil. If one were to go along the south bank of the Ganges killing and slaughtering, mutilating and making others mutilate, torturing and making others inflict torture, because of this there would be no evil and no outcome of evil. If one were to go along the north bank of the Ganges giving donations and making others give donations, making offerings and making others make offerings, because of this there would be no divine-merit(punya) and no outcome of divine-merit(punya). By giving donation, by taming oneself, by self control, by speaking truth, there is no divine-merit(punya) and no outcome of divine-merit(punya).'
(iv) "One teacher held such a doctrine and view as this: 'When one acts or makes others act, when one mutilates or makes others mutilate ... [350] ... evil is done by the doer. If, with a razor rimmed wheel, one were to make the living beings of this earth into one mass of flesh, into one heap of flesh, because of this there would be evil and an outcome of evil. If one were to go along the south bank of the Ganges killing and slaughtering, mutilating and making others mutilate, torturing and making others inflict torture, because of this there would be evil and an outcome of evil. If one were to go along the north bank of the Ganges giving donations and making others give donations, making offerings and making others make offerings, because of this there would be divine-merit(punya) and an outcome of divine-merit(punya). By giving donation, by taming oneself, by self-control, by speaking truth, there is divine-merit(punya) and an outcome of divine-merit(punya).'
"There arose in me, venerable sir, the perplexity and doubt 'Which of these honourable ascetics and brahmins speak truth and which speak falsehood?"'
"It is fitting for you to be perplexed, headman, fitting for you to doubt. Doubt has arisen in you about a perplexing matter."
"I have confidence in the Lord (Buddha) thus: 'The Lord (Buddha) is capable of teaching me the dhamma(path,law) in such a way that I might abandon this state of perplexity.'"
IV.
"There is, headman, samadhi(trance)state of the Dhamma. If you were to obtain samadhi(trance)state of mind in that, you might abandon this state of perplexity. 363 And what, headman, is samadhi(trance)state of the Dhamma?
(i) "Herein, headman, having abandoned the destruction(khaya\kshaya) of life, the noble disciple abstains from the destruction of life. Having abandoned the taking of what is not given, he abstains from taking what is not given. Having abandoned sexual misconduct, he abstains from sexual misconduct. Having abandoned false speech, he abstains from false speech. Having abandoned divisive speech, he abstains from divisive speech. Having abandoned harsh speech, he abstains from harsh speech. Having abandoned idle chatter, he abstains from idle chatter. Having abandoned covetousness, he is uncovetous. Having abandoned ill will and hatred(dosa\dvesh), he has a mind without ill will. Having abandoned wrong view, he is one of right view.
"Then, headman, that noble disciple - who is thus devoid of covetousness, devoid of ill will, unconfused, completely comprehending (sampajano), ever meditative(satima) - dwells pervading one quarter with a mind imbued with lovingkindness(metta\maitri), likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with lovingkindness(metta\maitri), vast, exalted, measureless, without hostility, without ill will.
"He thinks: 'This teacher holds such a doctrine and view as this: "There is nothing donated, nothing offered .. . no ascetics and brahmins living and practising rightly in the world who, having realized this world and the other world for themselves by divine-knowledge(abhinna), make them known to others." If the word of this good teacher is true, for me it yet counts as incontrovertible 364 that I do not oppress anyone whether frail or firm. In both respects I have made a lucky throw: 365 since I am restrained in body, speech, and mind, and since, with the breakup of the body. after death, I shall be reborn in a good destination(sugati), in a heavenly world.' [As he thinks] gladness is born. When one is gladdened, bliss(piti/preeti) is born. When the mind is elated by bliss(piti/preeti) the body becomes tranquil. One tranquil in body experiences happiness(sukh). The mind of one who is happy becomes in-samadhi(trance)state.
"This, headman, is samadhi(trance)state of the dhamma(path,law). If you were to obtain samadhi(trance)state of mind in that, you might abandon that state of perplexity.
(ii). "Then, headman, that noble disciple - who is thus devoid of covetousness, devoid of ill will, unconfused, completely comprehending (sampajano), ever meditative - dwells pervading one quarter with a mind imbued with lovingkindness(metta\maitri) . . . without ill will.
"He thinks: This teacher holds such a doctrine and view as this: "There is what is donated, there is what is offered . . . there are ascetics and brahmins living and practising rightly in the world who, having realized this world and the other world for themselves by divine-knowledge(abhinna), make them known to others." If the word of this good teacher is true, for me it yet counts as incontrovertible that I do not oppress anyone whether frail or firm. In both respects I have made a lucky throw: since I am restrained in body, speech, and mind, and since, with the breakup of the body, after death, I shall be reborn in a good destination(sugati), in a heavenly world.' [As he thinks] gladness is born. When one is gladdened, bliss(piti/preeti) is born. When the mind is elated by bliss(piti/preeti) the body becomes tranquil. One tranquil in body experiences happiness. The mind of one who is happy becomes in-samadhi(trance)state.
"This, headman, is samadhi(trance)state of the Dhamma. If you were to obtain samadhi(trance)state of mind in that, you might abandon that state of perplexity.
(iii). "Then, headman, that noble disciple - who is thus devoid of covetousness, devoid of ill will, unconfused, completely comprehending (sampajano), ever meditative - dwells pervading one quarter with a mind imbued with lovingkindness(metta\maitri) ...without ill will.
"He thinks: 'This teacher holds such a doctrine and view as this: "When one acts or makes others act ... By giving donation, by taming oneself, by self-control, by speaking truth, there is no divine-merit(punya) and no outcome of divine-merit(punya)." If the word of this good teacher is true, for me it yet counts as incontrovertible that I do not oppress anyone whether frail or firm. In both respects I have made a lucky throw: since I am restrained in body, speech, and mind, and since, with the breakup of the body, after death, I shall be reborn in a good destination(sugati), in a heavenly world.' [As he thinks] gladness is born. When one is gladdened, bliss(piti/preeti) is born. When the mind is elated by bliss(piti/preeti) the body becomes tranquil. One tranquil in body experiences happiness(sukh). The mind of one who is happy becomes in-samadhi(trance)state.
"This, headman, is samadhi(trance)state of the Dhamma. If you were to obtain samadhi(trance)state of mind in that, you might abandon that state of perplexity.
(iv) "Then, headman, that noble disciple - who is thus devoid of covetousness, devoid of ill will, unconfused, completely comprehending (sampajano), ever meditative(satima) - dwells pervading one quarter with a mind imbued with lovingkindness(metta\maitri) ...... without ill will.
"He thought thus: 'This teacher holds such a doctrine and view as this: "When one acts or makes others act ... By giving donation, by taming oneself, by self-control, by speaking truth, there is divine-merit(punya) and an outcome of divine-merit(punya)." If the word of this good teacher is true, for me it yet counts as incontrovertible that I do not oppress anyone whether frail or firm. In both respects I have made a lucky throw: since I am restrained in body, speech, and mind, and since, with the breakup of the body, after death, I shall be reborn in a good destination(sugati), in a heavenly world.' [As he thinks thus] gladness is born. When one is gladdened, bliss(piti/preeti) is born. When the mind is elated by bliss(piti/preeti) the body becomes tranquil. One tranquil in body experiences happiness. The mind of one who is happy becomes in-samadhi(trance)state.
"This, headman, is samadhi(trance)state of the Dhamma. If you were to obtain samadhi(trance)state of mind in that, you might abandon that state of perplexity.
V.
(i) "Then, headman, that noble disciple - who is thus devoid of covetousness, devoid of ill will, unconfused, completely comprehending (sampajano), ever meditative - dwells pervading one quarter with a mind imbued with compassion .... with a mind imbued with altruistic joy ... with a mind imbued with equanimity(upekkha sans. upeksha), likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without hostility, without ill will.
"He thinks thus: 'This teacher holds such a doctrine and view as this: "There is nothing donated, nothing offered ... no ascetics and brahmins living and practising rightly in the world who, having realized this world and the other world for themselves by divine-knowledge(abhinna), make them known to others.'" ... This, headman, is samadhi(trance)state of the Dhamma. If you were to obtain samadhi(trance)state of mind in that, you might abandon that state of perplexity.
(ii)-(iv) "Then, headman, that noble disciple - who is thus devoid of covetousness, devoid of ill will, unconfused, completely comprehending (sampajano), ever meditative(satima) - dwells pervading one quarter with a mind imbued with compassion ... with a mind imbued with altruistic joy ... with a mind imbued with equanimity(upekkha) ... without ill will.
"He thinks: 'This teacher holds such a doctrine and view as this: "There is what is donated, there is what is offered . . . there are ascetics and brahmins living and practising rightly in the world who, having realized this world and the other world for themselves by divine-knowledge(abhinna), make them known to others.'" ... This, headman, is samadhi(trance)state of the Dhamma. If you were to obtain samadhi(trance)state of mind in that, you might abandon that state of perplexity.
"He thinks: 'This teacher holds such a doctrine and view as this: "When one acts or makes others act ... [357] ... By giving donation, by taming oneself, by self-control, by speaking truth, there is no divine-merit(punya) and no outcome of divine-merit(punya)" ... This, headman, is samadhi(trance)state of the Dhamma. If you were to obtain samadhi(trance)state of mind in that, you might abandon that state of perplexity.
"He thinks: 'This teacher holds such a doctrine and view as this: "When one acts or makes others act, when one mutilates or makes others mutilate ..... By giving donation, by taming oneself, by self-control, by speaking truth, there is divine-merit(punya) and an outcome of divine-merit(punya)." If the word of this good teacher is true, for me it yet counts as incontrovertible that I do not oppress anyone whether frail or firm. In both respects I have made a lucky throw: since I am restrained in body, speech, and mind, and since, with the breakup of the body, after death, I shall be reborn in a good destination(sugati), in a heavenly world.' [As he thinks] gladness is born. When one is gladdened, bliss(piti/preeti) is born. When the mind is elated by bliss(piti/preeti) the body becomes tranquil. One tranquil in body experiences happiness(sukh). The mind of one who is happy becomes in-samadhi(trance)state.
"This, headman, is samadhi(trance)state based upon the dhamma(path,law). If you were to obtain samadhi(trance)state of mind in that, then you might abandon that state of perplexity."
When this was said, Pataliya the headman said to the Lord (Buddha):
"Magnificent, venerable sir!... From today let the Lord (Buddha) remember me as a lay follower who has gone for refuge for life."
Chapter 9 : Connected Discourses on the Unconditioned (Asankhatasamyutta) {Samyutta-43}[]
(i) The First Subchapter (Pathamavaggo)[]
366. Body directed Meditation (Kayagatasati sans. Kayagat-smriti)[]
At Savatthi. "Bhikkhus(monks), I will teach you the unconditioned(asankhata) and the path leading to the unconditioned. Listen to that....
"And what, bhikkhus, is the unconditioned? The destruction(khaya\kshaya) of lust(raag), the destruction of hatred(dosa\dvesh), the destruction of delusion(moha): this is called the unconditioned.
"And what, bhikkhus, is the path leading to the unconditioned? meditation(sati) directed to the body: 366 this is called the path leading to the unconditioned.
"Thus, bhikkhus, I have taught you the unconditioned and the path leading to the unconditioned. Whatever should be done, bhikkhus, by a compassionate teacher out of compassion for his disciples, desiring their welfare, that I have done for you. These are the feet of trees, bhikkhus, these are empty huts. Meditate, bhikkhus, do not be slothful(in pamada), lest you regret it later. This is our instruction to you."
367. Serenity-Samatha and Insight-Vippassana meditation (Samatha-vipassana)[]
"Bhikkhus(monks), I will teach you the unconditioned(asankhata) and the path leading to the unconditioned. Listen to that....
"And what, bhikkhus, is the unconditioned? The destruction(khaya\kshaya) of lust(raag), the destruction of hatred(dosa\dvesh), the destruction of delusion(moha): this is called the unconditioned.
"And what, bhikkhus, is the path leading to the unconditioned? serenity(samatha/equanimity) and insight(vipassana-meditation): this is called the path leading to the unconditioned . ...(rest same as in 366)"
368. With Thought and Examination (Savitakkasavicara sans. Savitark-savicara)[]
... "And what, bhikkhus, is the path leading to the unconditioned? Samadhi(Trance) with thought and examination; samadhi(trance)state without thought, with examination only; samadhi(trance)state without thought and examination: 367 this is called the path leading to the unconditioned...."
369. Emptiness Samadhi/Trance (Sunnatasamadhi sans. Shunyata-samadhi)[]
... "And what, bhikkhus, is the path leading to the unconditioned(asankhata)? The emptiness samadhi(trance)state, the noncausative(animitta) samadhi(trance)state, the undirected samadhi(trance)state: 368 this is called the path leading to the unconditioned...."
370. Establishments of Meditation 369 (Satipatthana sans. Smriti-prasthan)[]
... "And what, bhikkhus, is the path leading to the unconditioned(asankhata)? The four establishments of meditation...."
371. Right Strivings (Sammappadhana)[]
... "And what, bhikkhus, is the path leading to the unconditioned(asankhata)? The four right strivings...."
372. Organs for Spiritual Power (Iddhipada sans. Riddhipad)[]
... "And what, bhikkhus, is the path leading to the unconditioned(asankhata)? The four organs for spiritual-power(iddhi\riddhi)...."
373. Spiritual Faculities (Indriya)[]
"And what, bhikkhus, is the path leading to the unconditioned(asankhata)? The five spiritual faculties...."
374. Powers (Bala)[]
... "And what, bhikkhus, is the path leading to the unconditioned(asankhata)? The five powers...."
375. Factors of Enlightenment (Bojjhanga sans. Bodhyang)[]
... "And what, bhikkhus, is the path leading to the unconditioned(asankhata)? The seven factors of enlightenment...."
376. The Eightfold Path (Magganga sans. Margang)[]
... "And what, bhikkhus, is the path leading to the unconditioned(asankhata)? The Noble Eightfold Path: this is called the path leading to the unconditioned.
"Thus, bhikkhus, I have taught you the unconditioned and the path leading to the unconditioned.... This is our instruction to you."
(ii) The Second Subchapter[]
377. The Unconditioned (Asankhata)[]
i. Serenity(Samatha/Equanimity)
"Bhikkhus(monks), I will teach you the unconditioned(asankhata) and the path leading to the unconditioned. Listen to that....
"And what, bhikkhus, is the unconditioned? The destruction(khaya\kshaya) of lust(raag), the destruction of hatred(dosa\dvesh), the destruction of delusion(moha): this is called the unconditioned.
"And what, bhikkhus, is the path leading to the unconditioned? Serenity(samatha/equanimity): this is called the path leading to the unconditioned ....
"Thus, bhikkhus, I have taught you the unconditioned and the path leading to the unconditioned.... This is our instruction to you."
ii. Insight(Vipassana meditation)
... "And what, bhikkhus, is the path leading to the unconditioned(asankhata)? Insight(vipassana meditation): this is called the path leading to the unconditioned...."
iii-viii. Samadhi
(iii) ... "And what, bhikkhus, is the path leading to the unconditioned(asankhata)? Samadhi(Trance) with thought and examination: this is called the path leading to the unconditioned...."
(iv) ... "And what, bhikkhus, is the path leading to the unconditioned? Samadhi(Trance) without thought, with examination only...."
(v) ... "And what, bhikkhus, is the path leading to the unconditioned? Samadhi(Trance) without thought and examination.. .."
(vi) ... "And what, bhikkhus, is the path leading to the unconditioned? Emptiness samadhi(trance)state...."
(vii) . . . "And what, bhikkhus, is the path leading to the unconditioned? noncausative(animitta) samadhi(trance)state...."
(viii) ... "And what, bhikkhus, is the path leading to the unconditioned? Undirected samadhi(trance)state: this is called the path leading to the unconditioned...."
ix-xii. The four establishments of meditation
(ix) ... "And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu(monk) dwells watching-in-meditation(anupassi) on the body in the body, ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world: this is called the path leading to the unconditioned...."
(x) ... "And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu dwells watching-in-meditation(anupassi) on sensations(vedana) in sensations(vedana), ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world....".
(xi) ... "And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu dwells watching-in-meditation(anupassi) on mind in mind, ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world...."
(xii) ... "And what, bhikkhus is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu dwells watching-in-meditation(anupassi) on phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world: this is called the path leading to the unconditioned...."
xiii-xvi. The four right strivings
(xiii) . . . "And what, bhikkhus, is the path leading to the unconditioned(asankhata)? Here, bhikkhus, a bhikkhu generates desire for the nonarising of unarisen evil harmful(akusala sans. akushal) states; he makes an effort, arouses energetic-strength(viriya), applies his mind, and strives: this is called the path leading to the unconditioned...."
(xiv) ... "And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu generates desire for the abandoning of arisen evil harmful(akusala) states; he makes an effort, arouses energetic-strength, applies his mind, and strives...."
(xv) . . . "And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu generates desire for the arising of unarisen beneficial(kusala) states; he makes an effort, arouses energetic-strength, applies his mind, and strives...."
(xvi) . . . "And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu generates desire for the continuance of arisen beneficial(kusala) states, for their nondecay, increase, expansion, and fulfilment by development; he makes an effort, arouses energetic-strength, applies his mind, and strives: this is called the path leading to the unconditioned ..."
xvii-xx. The four organs for spiritual-power(iddhi\riddhi)
(xvii) ... "And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu develops the basis for spiritual-power(iddhi\riddhi) that possesses samadhi(trance)state due to desire and conditioning(sankhara) of striving: this is called the path leading to the unconditioned .... "
(xviii) ... "And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu develops the basis for spiritual-power(iddhi\riddhi) that possesses samadhi(trance)state due to energetic-strength(viriya) and conditioning(sankhara) of striving..."
(xix) . . . "And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu develops the basis for spiritual-power(iddhi\riddhi) that possesses samadhi(trance)state due to mind and conditioning(sankhara) of striving...."
(xx) ... "And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu develops the basis for spiritual-power(iddhi\riddhi) that possesses samadhi(trance)state due to investigation and conditioning(sankhara) of striving: this is called the path leading to the unconditioned...."
xxi-xxv. The five spiritual faculties
(xxi) . . . "And what, bhikkhus, is the path leading to the unconditioned(asankhata)? Here, bhikkhus, a bhikkhu develops the faculty of faith, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha): this is called the path leading to the unconditioned...."
(xxii-xxv) ... "And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu develops the faculty of energetic-strength ... the faculty of meditation ... the faculty of samadhi(trance)state . . . the faculty of illuminated-insight(panna), which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha): this is called the path leading to the unconditioned...."
xxvi-xxx. The five powers
(xxvi) . . . "And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu develops the power of faith, which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha): this is called the path leading to the unconditioned...."
(xxvii-xxx) ... "And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu develops the power of energetic-strength . . . the power of meditation . . . . . the power of samadhi(trance)state . . . the power of illuminated-insight(panna) which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha): this is called the path leading to the unconditioned...."
xxxi-xxxvii. The seven factors of enlightenment
(xxxi) . . . "And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu develops the enlightenment factor of meditation, which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha): this is called the path leading to the unconditioned...."
(xxxii-xxxvii) .. . "And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu develops the enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) . . . the enlightenment factor of tranquillity(pasaddhi/prashabdhi) ... the enlightenment factor of samadhi(trance)state . . . the enlightenment factor of equanimity(upekkha), which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha): this is called the path leading to the unconditioned...."
xxxviii-xlv. The Noble Eightfold Path
(xxxviii) ... "And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha): this is called the path leading to the unconditioned...." [368]
(xxxix-xlv) ... "And what, bhikkhus, is the path leading to the unconditioned? Here, bhikkhus, a bhikkhu develops right intention ... right speech ... right action ... right livelihood ... right effort . . . right meditation . . . right samadhi(trance)state, which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha): this is called the path leading to the unconditioned.
"Thus, bhikkhus, I have taught you the unconditioned(asankhata) and the path leading to the unconditioned(asankhata). Whatever should be done, bhikkhus, by a compassionate teacher out of compassion for his disciples, desiring their welfare, that I have done for you. These are the feet of trees, bhikkhus, these are empty huts. Meditate, bhikkhus, do not be slothful(in pamada), lest you regret it later. This is our instruction to you."
378. The Uninclined 370 (Anat)[]
"Bhikkhus(monks), I will teach you the uninclined and the path leading to the uninclined. Listen to that....
"And what, bhikkhus, is the uninclined?..."
(To be elaborated in full as in 377. ) 371
379-408 The defilement-free, Etc. (Anasavadi)[]
"Bhikkhus(monks), I will teach you the defilement-free and the path leading to the defilement-free. Listen to that....
"Bhikkhus, I will teach you the truth and the path leading to the truth.... I will teach you the far shore ... the subtle ... the very difficult to see ... the unaging ... . the stable ... the undisintegrating ... the unmanifest ... the undeceived(by 6-senses) 372 ... the peaceful ... the deathless-state(nirvana) ... the sublime ... the auspicious ... ... the secure .... the destruction(khaya\kshaya) of craving(tanha sans. trishna) ... the wonderful ... the amazing ... theunailing ... the unailing state ... Nibbana ... the unafflicted ... dispassion ..... purity ... freedom ... the unadhesive ... the island ... the shelter ... the asylum ... the refuge ...."
409. The Destination (Parayana)[]
"Bhikkhus(monks), I will teach you the destination and the path leading to the destination. Listen to that....
"And what, bhikkhus, is the destination? The destruction(khaya\kshaya) of lust(raag), the destruction of hatred(dosa\dvesh), the destruction of delusion(moha): this is called the destination.
"And what, bhikkhus, is the path leading to the destination? meditation(sati) directed to the body: this is called the path leading to the destination.
"Thus, bhikkhus, I have taught you the destination and the path leading to the destination. Whatever should be done, bhikkhus, by a compassionate teacher out of compassion for his disciples, desiring their welfare, that I have done for you. These are the feet of trees, bhikkhus, these are empty huts. Meditate, bhikkhus, do not be slothful(in pamada), lest you regret it later. This is our instruction to you."
(Each to be elaborated as in 377)
Chapter 10 : Connected Discourses on the Undeclared (Abyakatasamyutta) {Samyutta-44} []
410. Khema[]
On one occasion the Lord (Buddha) was dwelling at Savatthi in Jeta's-Grove(Jetvana), Anathapindika's Park. Now on that occasion the bhikkhuni(nun) Khema, 373 while wandering on tour among the Kosalans, had taken up residence in Toranavatthu between Savatthi and Saketa. Then King Pasenadi(Prasenjit) of Kosala, while travelling from Saketa to Savatthi, took up residence for one night in Toranavatthu between Saketa and Savatthi. Then King Pasenadi(Prasenjit) of Kosala addressed a man thus: "Go, good man, and find out whether there is any ascetic or brahmin in Toranavatthu whom I could visit today."
"Yes, Lord," the man replied, but though he traversed the whole of Toranavatthu he did not see any ascetic or brahmin there whom King Pasenadi(Prasenjit) could visit. The man did see, however, the bhikkhuni Khema resident in Toranavatthu, so he approached King Pasenadi(Prasenjit) and said to him:
"Lord, there is no ascetic or brahmin in Toranavatthu whom your majesty could visit. But, Lord, there is the bhikkhuni named Khema, a disciple of the Lord (Buddha), the Arahant, the Perfectly Enlightened One. Now a good report concerning this revered lady has spread about thus: 'She is wise, competent, intelligent, learned, a splendid speaker, ingenious.' Let your majesty visit her."
Then King Pasenadi(Prasenjit) of Kosala approached the bhikkhuni Khema, paid homage to her, sat down to one side, and said to her:
"How is it, revered lady, does the Tathagata exist after death?" 374
"Great king, the Lord (Buddha) has not declared this: 'The Tathagata exists after death"
"Then, revered lady, does the Tathagata not exist after death?"
"Great king, the Lord (Buddha) has not declared this either: 'The Tathagata does not exist after death.'"
"How is it then, revered lady, does the Tathagata both exist and not exist after death?"
"Great king, the Lord (Buddha) has not declared this: 'The Tathagata both exists and does not exist after death.'"
"Then, revered lady, does the Tathagata neither exist nor not exist after death?"
"Great king, the Lord (Buddha) has not declared this either: 'The Tathagata neither exists nor does not exist after death.'"
"How is this, revered lady? When asked, 'How is it, revered lady, does the Tathagata exist after death?' ... And when asked, 'Then, revered lady, does the Tathagata neither exist nor not exist after death?' - in each case you say: 'Great king, the Lord (Buddha) has not declared this.' What now, revered lady, is the cause and reason why this has not been declared by the Lord (Buddha)?"
"Well then, great king, I will question you about this same matter. Answer as you see fit. What do you think, great king? Do you have an accountant or calculator or mathematician who can count the grains of sand in the river Ganges thus: 'There are so many grains of sand,' or 'There are so many hundreds of grains of sand,' or 'There are so many thousands of grains of sand,' or 'There are so many hundreds of thousands of grains of sand'?"
"No, revered lady."
"Then, great king, do you have an accountant or calculator or mathematician who can count the water in the great ocean thus:
'There are so many gallons of water,' or 'There are so many hundreds of gallons of water,' or 'There are so many thousands of gallons of water,' or 'There are so many hundreds of thousands of gallons of water'?"
"No, revered lady. For what reason? Because the great ocean is deep, immeasurable, hard to fathom."
"So too, 375 great king, that form by which one describing the Tathagata might describe him has been abandoned by the Tathagata, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising. The Tathagata, great king, is liberated(vimutta sans. vimukt) from reckoning in terms of form; he is deep, immeasurable, hard to fathom like the great ocean. 376 The Tathagata exists after death' does not apply; 'the Tathagata does not exist after death' does not apply; 'the Tathagata both exists and does not exist after death' does not apply; 'the Tathagata neither exists nor does not exist after death' does not apply.
"That sensation(vedana) by which one describing the Tathagata might describe him... That perception(sanna sans. sangya) by which one describing the Tathagata might describe him ... Those sankhara(compulsive-behavior-conditioning) by which one describing the Tathagata might describe him ... That consciousness(vinnana sans. vigyan) by which one describing the Tathagata might describe him has been abandoned by the Tathagata, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising. The Tathagata, great king, is liberated from reckoning in terms of consciousness; he is deep, immeasurable, hard to fathom like the great ocean. 'The Tathagata exists after death' does not apply; 'the Tathagata does not exist after death' does not apply; 'the Tathagata both exists and does not exist after death' does not apply; 'the Tathagata neither exists nor does not exist after death' does not apply."
Then King Pasenadi(Prasenjit) of Kosala, having delighted and rejoiced in the bhikkhuni(nun) Khema's statement, rose from his seat, paid homage to her, and departed, keeping her on his right.
Then, on a later occasion. King Pasenadi(Prasenjit) of Kosala approached the Lord (Buddha). "Having approached, he paid homage to the Lord (Buddha), sat down to one side, and said to him:
"How is it, venerable sir, does the Tathagata exist after death?"
"Great king, I have not declared this: 'The Tathagata exists after death.'"
( All as above down to:)
"Great king, I have not declared this either: 'The Tathagata neither exists nor does not exist after death.'"
"How is this, venerable sir? When asked, 'How is it, venerable sir, does the Tathagata exist after death?' ... And when asked, 'Then, venerable sir, does the Tathagata neither exist nor not exist after death?' - in each case you say: 'Great king, I have not declared this.' What now, venerable sir, is the cause and reason why this has not been declared by the Lord (Buddha)?"
"Well then, great king, I will question you about this same matter. Answer as you see fit. What do you think, great king? Do you have an accountant or calculator or mathematician ... (all as above down to :) ... The Tathagata, great king, is liberated(vimutta sans. vimukt) from reckoning in terms of consciousness(vinnana sans. vigyan): he is deep, immeasurable, hard to fathom like the great ocean. The Tathagata exists after death' does not apply; 'the Tathagata does not exist after death' does not apply; 'the Tathagata both exists and does not exist after death' does not apply; 'the Tathagata neither exists nor does not exist after death' does not apply."
"It is wonderful, venerable sir! It is amazing, venerable sir! How the meaning and the phrasing of both teacher and disciple coincide and agree with each other and do not diverge, that is, in regard to the chief matter. 377 On one occasion, venerable sir, I approached the bhikkhuni(nun) Khema and asked her about this matter. The revered lady explained this matter to me in exactly the same terms and phrases that the Lord (Buddha) used. It is wonderful, venerable sir! It is amazing, venerable sir! How the meaning and the phrasing of both teacher and disciple coincide and agree with each other and do not diverge, that is, in regard to the chief matter. Now, venerable sir, we must go. We are busy and have much to do."
"Then, great king, you may go at your own convenience."
Then King Pasenadi(Prasenjit) of Kosala, having delighted and rejoiced in the Lord (Buddha)'s statement, [380] rose from his seat, paid homage to him, and departed, keeping him on his right.
411. Anuradha[]
(Identical with previous 410 )
412. Sariputta and Kotthita (1)[]
On one occasion the Venerable Sariputta and the Venerable Mahakotthita were dwelling at Baranasi in the Deer-Park(Migdaye) at Isipatana. 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, does the Tathagata exist after death?"
"Friend, the Lord (Buddha) has not declared this: 'The Tathagata exists after death.'"
(As in the preceding sutta down to:)
"Friend, the Lord (Buddha) has not declared this either: 'The Tathagata neither exists nor does not exist after death.'"
"How is this, friend? When asked, 'How is it, friend, does the Tathagata exist after death?' ... And when asked, 'Then, friend, does the Tathagata neither exist nor not exist after death?' - in each case you say: 'Friend, the Lord (Buddha) has not declared this.' What now, friend, is the cause and reason why this has not been declared by the Lord (Buddha)?"
"'The Tathagata exists after death': this, friend, is an involvement with form. 378 'The Tathagata does not exist after death': this is an involvement with form. The Tathagata both exists and does not exist after death': this is an involvement with form. The Tathagata neither exists nor does not exist after death': this is an involvement with form.
"'The Tathagata exists after death': this, friend, is an involvement with sensation(vedana) ... an involvement with perception(sanna sans. sangya) ... an involvement with sankhara(compulsive-behavior-conditioning) .. an involvement with consciousness(vinnana sans. vigyan). 'The Tathagata does not exist after death': this is an involvement with consciousness. 'The Tathagata both exists and does not exist after death': this is an involvement with consciousness. 'The Tathagata neither exists nor does not exist after death': this is an involvement with consciousness.
"This, friend, is the cause and reason why this has not been declared by the Lord (Buddha)."
413. Sariputta and Kotthita (2)[]
(As above down to:)
"What now, friend, is the cause and reason why this has not been declared by the Lord (Buddha)?"
"Friend, it is one who does not know and see form as it really is, who does not know and see its origin, its cessation(nirodha), and the way leading to its cessation, that thinks: 'The Tathagata exists after death,' or 'The Tathagata does not exist after death,' or 'The Tathagata both exists and does not exist after death,' or 'The Tathagata neither exists nor does not exist after death.' It is one who does not know and see sensation(vedana) as it really is . . . who does not know and see perception(sanna sans. sangya) as it really is .. . who does not know and see sankhara(compulsive-behavior-conditioning) as they really are ... who does not know and see consciousness(vinnana sans. vigyan) as it really is, who does not know and see its origin, its cessation, and the way leading to its cessation, that thinks: 'The Tathagata exists after death' .... or 'The Tathagata neither exists nor does not exist after death.'
"But, friend, one who knows and sees(in meditation) form . . . sensation(vedana) . . . perception ... sankhara(compulsive-behavior-conditioning) ... consciousness as it really is, who knows and sees(in meditation) its origin, its cessation, and the way leading to its cessation, does not think: 'The Tathagata exists after death' ... or 'The Tathagata neither exists nor does not exist after death.'
"This, friend, is the cause and reason why this has not been declared by the Lord (Buddha)."
414. Sariputta and Kotthita (3)[]
(As above down to:)
"What now, friend, is the cause and reason why this has not been declared by the Lord (Buddha)?"
"Friend, it is one who is not devoid of lust(raag) for form, who is not devoid of desire, affection, thirst, passion, and craving(tanha sans. trishna) for form, that thinks: 'The Tathagata exists after death,' or 'The Tathagata does not exist after death,' or 'The Tathagata both exists and does not exist after death,' or 'The Tathagata neither exists nor does not exist after death.' It is one who is not devoid of lust for sensation(vedana) ... who is not devoid of lust for perception(sanna sans. sangya) ... who is not devoid of lust for sankhara(compulsive-behavior-conditioning) ... who is not devoid of lust for consciousness(vinnana sans. vigyan), who is not devoid of desire, affection, thirst, passion, and craving(tanha sans. trishna) for consciousness, that thinks: 'The Tathagata exists after death' ...or 'The Tathagata neither exists nor does not exist after death.'
"But, friend, one who is devoid of lust for form ... who is devoid of lust for sensation(vedana) ... who is devoid of lust for perception ... who is devoid of lust for sankhara(compulsive-behavior-conditioning) ... who is devoid of lust for consciousness, who is devoid of desire, affection, thirst, passion, and craving(tanha sans. trishna) for consciousness, does not think: 'The Tathagata exists after death' ... or 'The Tathagata neither exists nor does not exist after death.'
"This, friend, is the cause and reason why this has not been declared by the Lord (Buddha)."
415. Sariputta and Kotthita (4)[]
On one occasion the Venerable Sariputta and the Venerable Mahakotthita 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 Mahakotthita. He exchanged greetings with the Venerable Mahakotthita and, when they had concluded their greetings and cordial talk, he sat down to one side and said to him:
"How is it, friend Kotthita, does the Tathagata exist after death?"
(All as above down to:)
"What now, friend, is the cause and reason why this has not been declared by the Lord (Buddha)?"
i. Delight in the aggregates(khandha sans. skandha)
"Friend, it is one who delights in form, who takes delight(nandi\anand) in form, who rejoices in form, and who does not know and see the cessation(nirodha) of form as it really is, that thinks: The Tathagata exists after death' ... or The Tathagata neither exists nor does not exist after death.' It is one who delights in sensation(vedana) ... who delights in perception(sanna sans. sangya) ... who delights in sankhara(compulsive-behavior-conditioning) ... who delights in consciousness(vinnana sans. vigyan), who takes delight(nandi\anand) in consciousness, who rejoices in consciousness, and who does not know and see the cessation of consciousness as it really is, that thinks: 'The Tathagata exists after death' ... or 'The Tathagata neither exists nor does not exist after death.'
"But, friend, one who does not delight(nandi\anand) in form ... who does not delight in sensation(vedana) ... who does not delight in perception ... who does not delight in sankhara(compulsive-behavior-conditioning) . . . who does not delight in consciousness, who does not take delight in consciousness, who does not rejoice in consciousness, and who knows and sees(in meditation) the cessation of consciousness as it really is, does not think: 'The Tathagata exists after death' ... or 'The Tathagata neither exists nor does not exist after death.'
"This, friend, is the cause and reason why this has not been declared by the Lord (Buddha)."
ii. Delight in existence(bhavo)
"But, friend, could there be another method of explaining why this has not been declared by the Lord (Buddha)?"
"There could be, friend. It is one who delights in existence(bhavo), who takes delight(nandi\anand) in existence(bhavo), who rejoices in existence, and who does not know and see the cessation of existence as it really is, that thinks: 'The Tathagata exists after death' ... or 'The Tathagata neither exists nor does not exist after death.'
"But, friend, one who does not delight(nandi\anand) in existence(bhavo), who does not take delight in existence(bhavo), who does not rejoice in existence, and who knows and (in meditation) the cessation of existence as it really is, does not think: 'The Tathagata exists after death' ... or 'The Tathagata neither exists nor does not exist after death.'
"This, friend, is the cause and reason why this has not been declared by the Lord (Buddha)."
iii. Delight in clinging(upadana sans. asakti)
"But, friend, could there be another method of explaining why this has not been declared by the Lord (Buddha)?"
"There could be, friend. It is one who delights in clinging, who takes delight(nandi\anand) in clinging, who rejoices in clinging, and who does not know and see the cessation of clinging as it really is, that thinks: 'The Tathagata exists after death' ... or 'The Tathagata neither exists nor does not exist after death.'
"But, friend, one who does not delight(nandi\anand) in clinging(upadana sans. asakti), who does not take delight in clinging, who does not rejoice in clinging, and who knows and sees(in meditation) the cessation of clinging as it really is, does not think: 'The Tathagata exists after death' ... or 'The Tathagata neither exists nor does not exist after death.'
"This, friend, is the cause and reason why this has not been declared by the Lord (Buddha)."
iv. Delight in craving(tanha sans. trishna)
"But, friend, could there be another method of explaining why this has not been declared by the Lord (Buddha)?"
"There could be, friend. It is one who delights in craving(tanha sans. trishna), who takes delight(nandi\anand) in craving, who rejoices in craving, and who does not know and see the cessation of craving as it really is, that thinks: 'The Tathagata exists after death' ...or 'The Tathagata neither exists nor does not exist after death.'
"But, friend, one who does not delight(nandi\anand) in craving(tanha sans. trishna), who does not take delight in craving, who does not rejoice in craving, and who knows and sees(in meditation) the cessation of craving as it really is, does not think: 'The Tathagata exists after death' ... or 'The Tathagata neither exists nor does not exist after death.'
"This, friend, is the cause and reason why this has not been declared by the Lord (Buddha)."
v. Another method?
"But, friend, could there be another method of explaining why this has not been declared by the Lord (Buddha)?"
"Here now, friend Sariputta, why should you want anything additional to this? Friend Sariputta, when a bhikkhu(monk) is liberated(vimutta sans. vimukt) by the destruction(khaya\kshaya) of craving, there is no round for describing him." 379
416. Moggallana[]
Then the ascetic Vacchagotta approached the Venerable Mahamoggallana 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 Mahamoggallana:
"How is it. Master Moggallana, is the world eternal?"
"Vaccha, the Lord (Buddha) has not declared this: 'The world is eternal.'"
"Then, Master Moggallana, is the world not eternal?"
"Vaccha, the Lord (Buddha) has not declared this either: 'The world is not eternal.'"
"How is it then. Master Moggallana, is the world finite?"
"Vaccha, the Lord (Buddha) has not declared this: 'The world is finite.'"
"Then, Master Moggallana, is the world infinite?"
"Vaccha, the Lord (Buddha) has not declared this either: 'The world is infinite.'"
"How is it then. Master Moggallana, are the soul and the body the same?"
"Vaccha, the Lord (Buddha) has not declared this: 'The soul and the body are the same."'
"Then, Master Moggallana, is the soul one thing, the body another?"
"Vaccha, the Lord (Buddha) has not declared this either: 'The soul is one thing, the body is another."'
"How is it. Master Moggallana, does the Tathagata exist after death?"
"Vaccha, the Lord (Buddha) has not declared this: 'The Tathagata exists after death.'"
"Then, Master Moggallana, does the Tathagata not exist after death?"
"Vaccha, the Lord (Buddha) has not declared this either: 'The Tathagata does not exist after death.'"
"How is it, then. Master Moggallana, does the Tathagata both exist and not exist after death?"
"Vaccha, the Lord (Buddha) has not declared this either: 'The Tathagata both exists and does not exist after death.'"
"Then, Master Moggallana, does the Tathagata neither exist nor not exist after death?"
"Vaccha, the Lord (Buddha) has not declared this either: 'The Tathagata neither exists nor does not exist after death.'"
"What, Master Moggallana, is the cause and reason why, when ascetics of other sects are asked such questions, they give such answers as: 'The world is eternal' or 'The world is not eternal'; or 'The world is finite' or 'The world is infinite'; or 'The soul and the body are the same' or 'The soul is one thing, the body is another'; or 'The Tathagata exists after death,' or 'The Tathagata does not exist after death,' or 'The Tathagata both exists and does not exist after death,' or 'The Tathagata neither exists nor does not exist after death'? And what is the cause and reason why, when the ascetic Gotama is asked such questions, he does not give such answers?"
"Vaccha, ascetics of other sects regard the eye thus: 'This is mine, this I am, this is my self.' They regard the ear . . . the nose . . . the tongue ... the body ... the mind thus: 'This is mine, this I am, this is my self.' Therefore, when the ascetics of other sects are asked such questions, they give such answers as: 'The world is eternal' ... or 'The Tathagata neither exists nor does not exist after death.' But, Vaccha, the Tathagata, the Arahant, the Perfectly Enlightened One, regards the eye thus: 'This is not mine, this I am not, this is not my self.' He regards the ear ... the mind thus: 'This is not mine, this I am not, this is not my self.' Therefore, when the Tathagata is asked such questions, he does not give such answers."
Then the ascetic Vacchagotta rose from his seat and approached the Lord (Buddha). He exchanged greetings with the Lord (Buddha) ... and said to him:
"How is it, good Gotama, is the world eternal?"
(All as above down to:)
"Vaccha, I have not declared this either: The Tathagata neither exists nor does not exist after death.'"
"What, Master Gotama, is the cause and reason why, when ascetics of other sects are asked such questions, they give such answers as: 'The world is eternal' ... or 'The Tathagata neither exists nor does not exist after death'? And what is the cause and reason why, when the ascetic Gotama is asked such questions, he does not give such answers?"
"Vaccha, ascetics of other sects regard the eye ... the mind thus: 'This is mine, this I am, this is my self.' Therefore, when the ascetics of other sects are asked such questions, they give such answers as: 'The world is eternal' ... or 'The Tathagata neither exists nor does not exist after death.' But, Vaccha, the Tathagata, the Arahant, the Perfectly Enlightened One, regards the eye ... the mind thus: 'This is not mine, this I am not, this is not my self.' Therefore, when the Tathagata is asked such questions, he does not give such answers."
"It is wonderful. Master Gotama! It is amazing. Master Gotama! How the meaning and the phrasing of both teacher and disciple coincide and agree with each other and do not diverge, that is, in regard to the chief matter. Just now. Master Gotama, I approached the ascetic Moggallana and asked him about this matter. The ascetic Moggallana explained this matter to me in exactly the same terms and phrases that Master Gotama used. It is wonderful. Master Gotama! It is amazing. Master Gotama! How the meaning and the phrasing of both teacher and disciple coincide and agree with each other and do not diverge, that is, in regard to the chief matter."
417. Vacchagotta[]
Then the ascetic Vacchagotta 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 world eternal?"... (as above)
"What, Master Gotama, is the cause and reason why, when ascetics of other sects are asked such questions, they give such answers as: The world is eternal' ... or 'The Tathagata neither exists nor does not exist after death.' And what is the cause and reason why, when Master Gotama is asked such questions, he does not give such answers?"
" Vaccha, ascetics of other sects regard form as self, or self as possessing form, or form as in self, or self as in form. They regard sensation(vedana) as self . . . perception(sanna sans. sangya) as self . . . sankhara(compulsive-behavior-conditioning) as self . . . consciousness(vinnana sans. vigyan) as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. Therefore, when the ascetics of other sects are asked such questions, they give such answers as: 'The world is eternal' ... or 'The Tathagata neither exists nor does not exist after death.' But, Vaccha, the Tathagata, the Arahant, the Perfectly Enlightened One, does not regard form as self ... or self as in consciousness. Therefore, when the Tathagata is asked such questions, he does not give such answers."
Then the ascetic Vacchagotta rose from his seat and approached the Venerable Mahamoggallana. He exchanged greetings with the Venerable Mahamoggallana ... and said to him:
"How is it. Master Moggallana, is the world eternal?"
(All as above down to:)
"Vaccha, the Lord (Buddha) has not declared this either: 'The Tathagata neither exists nor does not exist after death.'"
"What, Master Moggallana, is the cause and reason why, when ascetics of other sects are asked such questions, they give such answers as: 'The world is eternal' ... or 'The Tathagata neither exists nor does not exist after death'? And what is the cause and reason why when the ascetic Gotama is asked such questions, he does not give such answers?"
"Vaccha, ascetics of other sects regard form as self ... or self as in consciousness. Therefore, when the ascetics of other sects are asked such questions, they give such answers as: 'The world is eternal' ... or 'The Tathagata neither exists nor does not exist after death.' But, Vaccha, the Tathagata, the Arahant, the Perfectly Enlightened One, does not regard form as self ... or self as in consciousness. Therefore, when the Tathagata is asked such questions, he does not give such answers."
"It is wonderful. Master Moggallana! It is amazing. Master Moggallana! How the meaning and the phrasing of both teacher and disciple coincide and agree with each other and do not diverge, that is, in regard to the chief matter. Just now. Master Moggallana, I approached the ascetic Gotama and asked him about this matter. The ascetic Gotama explained this matter to me in exactly the same terms and phrases that Master Moggallana used. It is wonderful. Master Moggallana! It is amazing, Master Moggallana! How the meaning and the phrasing of both teacher and disciple coincide and agree with each other and do not diverge, that is, in regard to the chief matter."
418. The Debating Hall (Kuthuhalsala)[]
Then the ascetic Vacchagotta 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 the Lord (Buddha):
"In recent days. Master Gotama, a number of ascetics, brahmins, and ascetics of various sects had assembled in the debating hall and were sitting together when this conversation arose among them: 380 This Purana Kassapa - the leader of an order, the leader of a group, the teacher of a group, the well known and famous spiritual guide considered holy by many people - declares the rebirth of a disciple who has passed away and died thus: "That one was reborn there, that one was reborn there." And in the case of a disciple who was a person of the highest kind, a supreme person, one who had attained the supreme attainment, when that disciple has passed away and died he also declares his rebirth thus: "That one was reborn there, that one was reborn there." This Makkhali Gosala ... This Nigantha Nataputta ... This Sanjaya Belatthiputta ... This Pakudha Kaccayana ... This Ajita Kesakambali ... when that disciple has passed away and died he also declares his rebirth thus: "That one was reborn there, that one was reborn there." This ascetic Gotama - the leader of an order, the leader of a group, the teacher of a group, the well known and famous spiritual guide considered holy by many people - declares the rebirth of a disciple who has passed away and died thus: "That one was reborn there, that one was reborn there." But in the case of a disciple who was a person of the highest kind, a supreme person, one who had attained the supreme attainment, when that disciple has passed away and died he does not declare his rebirth thus: "That one was reborn there, that one was reborn there." Rather, he declares of him: "He cut off craving(tanha sans. trishna), severed the fetter, and, by completely breaking through conceit, he has made an end to suffering.'"
"There was perplexity in me. Master Gotama, there was doubt:
'How is the dhamma(path,law) of the ascetic Gotama to be understood?"'
"It is fitting for you to be perplexed, Vaccha, it is fitting for you to doubt. Doubt has arisen in you about a perplexing matter. I declare, Vaccha, rebirth for one with fuel, not for one without fuel. Just as a fire burns with fuel, but not without fuel, so, Vaccha, I declare rebirth for one with fuel, not for one without fuel. "381
"Master Gotama, when a flame is flung by the wind and goes some distance, what does Master Gotama declare to be its fuel on that occasion?"
"When, Vaccha, a flame is flung by the wind and goes some distance, I declare that it is fuelled by the wind. For on that occasion the wind is its fuel."
"And, Master Gotama, when a being has laid down this body but has not yet been reborn in another body, what does Master Gotama declare to be its fuel on that occasion?"
"When, Vaccha, a being has laid down this body but has not yet been reborn in another body, I declare that it is fuelled by craving(tanha sans. trishna). 382 For on that occasion craving(tanha sans. trishna) is its fuel."
419. Ananda (Is There a Self?)[]
Then the ascetic Vacchagotta approached the Lord (Buddha) ... and said to him:
"How is it now. Master Gotama, is there a self?"
When this was said, the Lord (Buddha) was silent.
"Then, Master Gotama, is there no self?"
A second time the Lord (Buddha) was silent.
Then the ascetic Vacchagotta rose from his seat and departed. Then, not long after the ascetic Vacchagotta had left, the Venerable Ananda said to the Lord (Buddha): "Why is it, venerable sir, that when the Lord (Buddha) was questioned by the ascetic Vacchagotta, he did not answer?"
"If, Ananda, when I was asked by the ascetic Vacchagotta, 'Is there a self?' I had answered, 'There is a self,' this would have been siding with 383 those ascetics and brahmins who are eternalists. And if, when I was asked by him, 'Is there no self?' I had answered, 'There is no self,' this would have been siding with those ascetics and brahmins who are annihilationists.
"If, Ananda, when I was asked by the ascetic Vacchagotta, 'Is there a self?' I had answered, 'There is a self,' would this have been consistent on my part with the arising of the knowledge that 'all phenomena(dhamma) are nonself'?" 384
"No, venerable sir."
"And if, when I was asked by him, 'Is there no self?' I had answered, 'There is no self,' the ascetic Vacchagotta, already confused, would have fallen into even greater confusion, thinking, 'It seems that the self I formerly had does not exist now.'" 388
420. Sabhiya Kaccana[]
On one occasion the Venerable Sabhiya Kaccana was dwelling at Natika in the Brick Hall. Then the ascetic Vacchagotta approached the Venerable Sabhiya Kaccana 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 Kaccana, does the Tathagata exist after death?"
(All as in 1 down to:)
"What then. Master Kaccana, is the cause and reason why this has not been declared by the Lord (Buddha)?"
"Vaccha, as to the cause for describing him as 'consisting of form' or as 'formless' or as 'percipient' or as 'nonpercipient' or as 'neither percipient nor nonpercipient': if that cause were to cease completely and totally without remainder, in what way could one describe him as 'consisting of form' or as 'formless' or as 'percipient' or as 'nonpercipient' or as 'neither percipient nor nonpercipient'?"
"How long has it been since you went forth, Master Kaccana?"
"Not long, friend. Three years."
"One, friend, who has gotten so much in such a time has indeed gotten much, 386 not to speak of one who has surpassed this!".
The Book of The Six Sense Faculties (Salayatanavagga) of Samyutta Nikaya is finished.
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